THE WORKS OF JOHN BUNYAN

WITH AN

INTRODUCTION TO EACH TREATISE, NOTES,

AND A

SKETCH OF HIS LIFE, TIMES, AND CONTEMPORARIES.

VOLUME THIRD.

ALLEGORICAL, FIGURATIVE, AND SYMBOLICAL.

EDITED BY

GEORGE OFFOR, ESQ.






THE PILGRIM'S PROGRESS;

IN THE

SIMILITUDE OF A DREAM.

PART I.

As I walked through the wilderness of this world, I lighted on
a certain place, where was a den;[1] and I laid me down in that
place to sleep: and as I slept, I dreamed a dream. I dreamed,
and, behold, "I saw a man clothed with rags, standing in a certain
place, with his face from his own house, a book in his hand, and
a great burden upon his back," (Isa. 64:6; Luke 14:33; Psa. 38:4;
Hab. 2:2; Acts 16:31). I looked, and saw him open the book,[2]
and read therein; and as he read, he wept and trembled; and not
being able longer to contain, he brake out with a lamentable cry,
saying, "What shall I do?" (Acts 2:37).[3]

In this plight, therefore, he went home, and refrained himself as
long as he could, that his wife and children should not perceive
his distress; but he could not be silent long, because that his
trouble increased. Wherefore at length he brake his mind to his
wife and children; and thus he began to talk to them: "O my dear
wife," said he, "and you, the children of my bowels, I, your dear
friend, am in myself undone, by reason of a burden that lieth hard
upon me; moreover, I am for certain informed that this our city
will be burned with fire from Heaven; in which fearful overthrow,
both myself, with thee, my wife, and you, my sweet babes, shall
miserably come to ruin, except (the which yet I see not) some way
of escape can be found, whereby we may be delivered." At this, his
relations were sore amazed; not for that they believed that what
he had said to them was true, but because they thought that some
frenzy distemper had got into his head;[4] therefore, it drawing
towards night, and they hoping that sleep might settle his
brains, with all haste they got him to bed. But the night was as
troublesome to him as the day; wherefore, instead of sleeping, he
spent it in sighs and tears. So when the morning was come, they
would know how he did; he told them, worse and worse; he also set
to talking to them again, but they began to be hardened. They also
thought to drive away his distemper by harsh and surly carriages
to him. Sometimes they would deride, sometimes they would chide,
and sometimes they would quite neglect him. Wherefore he began
to retire himself to his chamber to pray for, and pity them, and
also to condole his own misery. He would also walk solitarily in
the fields, sometimes reading, and sometimes praying; and thus
for some days he spent his time.[5]

Now I saw upon a time, when he was walking in the fields, that he
was, as he was wont, reading in his book, and greatly distressed
in his mind; and as he read, he burst out, as he had done before,
crying, "What shall I do to be saved?" (Acts 16:30, 31).

I saw also that he looked this way and that way, as if he would
run; yet he stood still, because, as I perceived, he could not tell
which way to go.[6] I looked then, and saw a man named Evangelist
coming to him, who asked, "Where fore dost thou cry?"

He answered, Sir, I perceive, by the book in my hand, that I am
condemned to die, and after that to come to judgment, (Heb. 9:27);
and I find that I am not willing (Job 16:21, 22) to do the first,
nor able (Eze. 22:14) to do the second.

Then said Evangelist, Why not willing to die, since this life
is attended with so many evils? The man answered, Because I fear
that this burden that is upon my back will sink me lower than the
grave; and I shall fall into Tophet (Isa. 30:33). And, Sir, if
I be not fit to go to prison, I am not fit, I am sure, to go to
judgment, and from thence to execution; and the thoughts of these
things make me cry.

Then said Evangelist, If this be thy condition, why standest thou
still? He answered, Because I know not whither to go. Then he gave
him a parchment roll, and there was written within, "Fly from the
wrath to come" (Matt. 3:7).

The man therefore, read it, and looking upon Evangelist very
carefully, said, Whither must I fly? Then said Evangelist, pointing
with his finger over a very wide field, Do you see yonder wicket
gate? (Matt. 7:13). The man said, No. Then said the other, Do you
see yonder shining light? (Psa. 119:105; 2 Peter 1:19). He said,
I think I do. Then said Evangelist, Keep that light in your eye,
and go up directly thereto, so shalt thou see the gate; at which,
when thou knockest, it shall be told thee what thou shalt do.[7]
So I saw in my dream that the man began to run. Now, he had not
ran far from his own door, but his wife and children perceiving
it, began to cry after him to return (Luke 14:26); but the man put
his fingers in his ears, and ran on, crying, Life! life! Eternal
life! So he looked not behind him (Gen. 19:17), but fled towards
the middle of the plain.[8]

The neighbours also came out to see him run, and as he ran, some
mocked, others threatened, and some cried after him to return;
and among those that did so, there were two that were resolved
to fetch him back by force (Jer. 20:10). The name of the one was
Obstinate, and the name of the other Pliable.[9] Now by this time,
the man was got a good distance from them; but, however, they were
resolved to pursue him; which they did, and in a little time they
overtook him. Then said the man, Neighbours, wherefore are ye come?
They said, To persuade you to go back with us. But he said, That
can by no means be. You dwell, said he, in the City of Destruction,
the place also where I was born; I see it to be so; and dying
there, sooner or later, you will sink lower than the grave, into
a place that burns with fire and brimstone. Be content, good
neighbours, and go along with me.

What, said Obstinate, and leave our friends and our comforts behind
us?[10]

Yes, said Christian, for that was his name, because that all "which
you shall forsake" (2 Cor. 4:18), is not worthy to be compared with
a little of that which I am seeking to enjoy; and if you will go
along with me, and hold it, you shall fare as I myself, for there,
where I go, is enough and to spare (Luke 15:17). Come away, and
prove my words.

OBST. What are the things you seek, since you leave all the world
to find them?

CHR. I seek an "inheritance incorruptible, undefiled, and that
fadeth not away" (1 Peter 1:4), and it is laid up in Heaven (Heb.
11:16), and safe there, to be bestowed, at the time appointed, on
them that diligently seek it. Read it so, if you will, in my book.

OBST. Tush, said Obstinate, away with your book; will you go back
with us, or no?

CHR. No, not I, saith the other; because I have laid my hand to
the plough (Luke 9:62).

OBST. Come, then, neighbour Pliable, let us turn again, and go home
without him; there is a company of these crazed-headed coxcombs,
that when they take a fancy by the end, are wiser in their own
eyes than seven men that can render a reason (Prov. 26:16).

PLI. Then said Pliable, Do not revile; if what the good Christian
says is true, the things he looks after are better than ours; my
heart inclines to go with my neighbour.

OBST. What! more fools still? Be ruled by me, and go back; who
knows whither such a brain-sick fellow will lead you? Go back, go
back, and be wise.

CHR. Nay, but do thou come with thy neighbour Pliable: there are
such things to be had which I spoke of, and many more glories
besides; if you believe not me, read here in this book, and for
the truth of what is expressed therein, behold, all is confirmed
by the blood of Him that made it (Heb. 13:20, 21; 9:17-21).

PLI. Well, neighbour Obstinate, saith Pliable, I begin to come to
a point; I intend to go along with this good man, and to cast in
my lot with him. But, my good companion, do you know the way to
this desired place?

CHR. I am directed by a man whose name is Evangelist, to speed
me to a little gate that is before us, where we shall receive
instructions about the way.

PLI. Come then, good neighbour, let us be going. Then they went
both together.

OBST. And I will go back to my place, said Obstinate; I will be
no companion of such misled fantastical fellows.

Now I saw in my dream, that when Obstinate was gone back, Christian
and Pliable went talking over the plain; and thus they began their
discourse.

CHR. Come, neighbour Pliable, how do you do? I am glad you are
persuaded to go along with me; had even Obstinate himself but
felt what I have felt, of the powers and terrors of what is yet
unseen, he would not thus lightly have given us the back.

PLI. Come, neighbour Christian, since there is none but us two here,
tell me now further, what the things are, and how to be enjoyed,
whither we are going.

CHR. I can better conceive of them with my mind, than speak of
them with my tongue; but yet since you are desirous to know, I
will read of them in my book.

PLI. And do you think that the words of your book are certainly
true?

CHR. Yes, verily, for it was made by Him that cannot lie (Titus
1:2).

PLI. Well said. What things are they?

CHR. There is an endless kingdom to be inhabited, and everlasting
life to be given us, that we may inhabit that kingdom forever
(Isa. 45:17; John 10:27-29).

PLI. Well said. And what else?

CHR. There are crowns of glory to be given us, and garments that
will make us shine like the sun in the firmament of Heaven! (2
Tim. 4:8; Rev. 3:4; Matt. 13:43).

PLI. This is very pleasant. And what else?

CHR. There shall be no more crying, nor sorrow; for He that is
owner of the place will wipe all tears from our eyes (Isa. 25:8;
Rev. 7:17, 17; 21:4).

PLI. And what company shall we have there?

CHR. There we shall be with seraphims, and Cherubims, creatures
that will dazzle your eyes to look on them. There, also, you shall
meet with thousands and ten thousands that have gone before us to
that Place; none of them are hurtful, but loving and holy, everyone
walking in the sight of God, and standing in His presence with
acceptance forever; in a word, there we shall see the elders with
their golden crowns; there we shall see the holy virgins with their
golden harps; there we shall see men, that by the world were cut
in pieces, burnt in flames, eaten of beasts, drowned in the seas,
for the love that they bare to the Lord of the Place; all well,
and clothed with immortality as with a garment[11] (Isa. 6:2; 1
Thess. 4:16, 17; Rev. 7:17; 4:4; 14:1-5; John 12:25; 2 Cor. 5:2-5).

PLI. The hearing of this is enough to ravish one's heart; but are
these things to be enjoyed? How shall we get to be sharers thereof?

CHR. The Lord, the Governor of the country, hath recorded, that
in this book, the substance of which is, if we be truly willing
to have it, He will bestow it upon us freely (Isa. 55:1, 2, 12;
John 7:37; 6:37; Psa. 21:6; 22:17).

PLI. Well, my good companion, glad am I to hear of these things;
come on, let us mend our pace.[12]

CHR. I cannot go so fast as I would, by reason of this burden
that is on my back.

Now I saw in my dream, that, just as they had ended this talk, they
drew near to a very miry slough that was in the midst of the plain; and
they, being heedless, did both fall suddenly into the bog. The name of
the slough was Despond.[13] Here, therefore, they wallowed for a time,
being grievously bedaubed with the dirt; and Christian, because of the
burden that was on his back, began to sink in the mire.

PLI. Then said Pliable, Ah! neighbour Christian, where are you
now?

CHR. Truly, said Christian, I do not know.

PLI. At that Pliable began to be offended, and angrily said to
his fellow, Is this the happiness you have told me all this while
of? If we have such ill speed at our first setting out, what may
we expect betwixt this and our journey's end? May I get out again
with my life, you shall possess the brave country alone for me.
And with that he gave a desperate struggle or two, and got out
of the mire on that side of the slough which was next to his own
house: so away he went, and Christian saw him no more. Wherefore
Christian was left to tumble in the Slough of Despond alone; but
still he endeavoured to struggle to that side of the slough that
was still further from his own house, and next to the wicket-gate;
the which he did, but could not get out, because of the burden
that was upon his back.[14] But I beheld in my dream, that a man
came to him, whose name was Help, and asked him what he did there?

CHR. Sir, said Christian, I was bid go this way by a man called
Evangelist, who directed me also to yonder gate, that I might
escape the wrath to come. And as I was going thither, I fell in
here.

HELP. But why did not you look for the steps?

CHR. Fear followed me so hard, that I fled the next way, and fell
in.[15]

HELP. Then said he, Give me thy hand; so he gave him his hand,
and he drew him out, and set him upon sound ground, and bid him
go on his way (Psa. 40:2).

Then I stepped to him that plucked him out, and said, Sir, wherefore
(since over this place is the way from the City of Destruction,
to yonder gate) is it that this plat is not mended, that poor
travelers might go thither with more security? And he said unto
me, This miry slough is such a place as cannot be mended. It is
the descent whither the scum and filth that attends conviction for
sin, doth continually run, and therefore it is called the Slough
of Despond: for still, as the sinner is awakened about his lost
condition, there ariseth in his soul many fears, and doubts, and
discouraging apprehensions, which all of them get together, and
settle in this place. And this is the reason of the badness of
this ground.

It is not the pleasure of the King that this place should remain
so bad (Isa. 35:3, 4); his labourers, also, have, by the directions
of his Majesty's surveyors, been, for above these 1,600 years,
employed about this patch of ground, if, perhaps, it might have
been mended; yea, and to my knowledge, said he, here have been
swallowed up at least 20,000 cart-loads; yea, millions of wholesome
instructions, that have, at all seasons, been brought from all
places of the King's dominions, and they that can tell, say, they
are the best materials to make good ground of the place, if so be
it might have been mended; but it is the Slough of Despond still;
and so will be when they have done what they can.[16]

True, there are, by the direction of the Lawgiver, certain good
and substantial steps, placed even through the very midst of this
slough; but at such time as this place doth much spew out its
filth, as it doth against change of weather, these steps are hardly
seen; or if they be, men, through the dizziness of their heads,
step besides, and then they are bemired to purpose, notwithstanding
the steps be there; but the ground is good, when they are once
got in at the gate[17] (1 Sam. 12:23).

Now I saw in my dream, that, by this time, Pliable was got home
to his house again; so that his neighbours came to visit him; and
some of them called him wise man for coming back, and some called
him fool for hazarding himself with Christian; others, again, did
mock at his cowardliness, saying, "Surely, since you began to
venture, I would not have been so base to have given out for a few
difficulties." So Pliable sat sneaking among them. But, at last,
he got more confidence, and then they all turned their tales,
and began to deride poor Christian behind his back. And thus much
concerning Pliable.

Now as Christian was walking solitarily by himself,[18] he espied
one afar off come crossing over the field to meet him; and their
hap was to meet just as they were crossing the way of each other.
The gentleman's name that met him was Mr. Worldly-wiseman; he
dwelt in the town of Carnal Policy, a very great town, and also
hard by from whence Christian came. This man, then, meeting with
Christian, and having some inkling[19] of him, for Christian's
setting forth from the City of Destruction was much noised abroad,
not only in the town where he dwelt, but, also, it began to be the
town-talk in some other places. Master Worldly-wiseman, therefore,
having some guess of him, by beholding his laborious going, by
observing his sighs and groans, and the like, began thus to enter
into some talk with Christian.

WORLD. How now, good fellow, whither away after this burdened
manner?

CHR. A burdened manner, indeed, as ever, I think, poor creature
had! And whereas you ask me, Whither away? I tell you, Sir, I am
going to yonder wicket-gate before me; for there, as I am informed,
I shall be put into a way to be rid of my heavy burden.

WORLD. Hast thou a wife and children?

CHR. Yes; but I am so laden with this burden, that I cannot take
that pleasure in them as formerly; methinks I am as if I had none
(1 Cor. 7:29).

WORLD. Wilt thou hearken unto me if I give thee counsel?

CHR. If it be good, I will; for I stand in need of good counsel.

WORLD. I would advise thee, then, that thou with all speed get
thyself rid of thy burden: for thou wilt never be settled in thy
mind till then; nor canst thou enjoy the benefits of the blessing
which God hath bestowed upon thee till then.

CHR. That is that which I seek for, even to be rid of this heavy
burden; but get it off myself, I cannot; nor is there any man
in our country that can take it off my shoulders; therefore am I
going this way, as I told you, that I may be rid of my burden.

WORLD. Who bid you go this way to be rid of thy burden?

CHR. A man that appeared to me to be a very great and honourable
person; his name, as I remember, is Evangelist.

WORLD. I beshrew him for his counsel! there is not a more dangerous
and trouble some way in the world than is that unto which he hath
directed thee; and that thou shalt find, if thou wilt be ruled by
his counsel. Thou hast met with something, as I perceive already;
for I see the dirt of the Slough of Despond is upon thee; but that
slough is the beginning of the sorrows that do attend those that
go on in that way. Hear me, I am older than thou; thou art like to
meet with, on the way which thou goest, wearisomeness, painfulness,
hunger, perils, nakedness, sword, lions, dragons, darkness, and,
in a word, death, and what not! These things are certainly true,
having been confirmed by many testimonies. And why should a man
so carelessly cast away himself, by giving heed to a stranger?

CHR. Why, Sir, this burden upon my back is more terrible to me
than are all these things which you have mentioned; nay, methinks
I care not what I meet with in the way, if so be I can also meet
with deliverance from my burden.

WORLD. How camest thou by the burden at first?

CHR. By reading this book in my hand.

WORLD. I thought so; and it is happened unto thee as to other
weak men, who, meddling with things too high for them, do suddenly
fall into thy distractions; which distractions do not only unman
men, as thine, I perceive, has done thee, but they run them upon
desperate ventures, to obtain they know not what.

CHR. I know what I would obtain; it is ease for my heavy burden.

WORLD. But why wilt thou seek for ease this way, seeing so many
dangers attend it? especially since, hadst thou but patience to
hear me, I could direct thee to the obtaining of what thou desirest,
without the dangers that thou in this way wilt run thyself into;
yea, and the remedy is at hand. Besides, I will add, that, instead
of those dangers, thou shalt meet with much safety, friendship,
and content. [20]

CHR. Pray, Sir, open this secret to me.

WORLD. Why, in yonder village-the village is named Morality-there
dwells a gentleman whose name is Legality, a very judicious man,
and a man of a very good name, that has skill to help men off
with such burdens as thine are from their shoulders: yea, to my
knowledge, he hath done a great deal of good this way; aye, and
besides, he hath skill to cure those that are somewhat crazed in
their wits with their burdens.[21] To him, as I said, thou mayest
go, and be helped presently. His house is not quite a mile from
this place, and if he should not be at home himself, be hath a
pretty young man to his son, whose name is Civility, that can do
it (to speak on) as well as the old gentleman himself; there, I
say, thou mayest be eased of thy burden; and if thou art not minded
to go back to thy former habitation, as, indeed, I would not wish
thee, thou mayest send for thy wife and children to thee to this
village, where there are houses now stand empty, one of which thou
mayest have at reasonable rates; provision is there also cheap and
good; and that which will make thy life the more happy is, to be
sure, there thou shalt live by honest neighbours, in credit and
good fashion.

Now was Christian somewhat at a stand; but presently he concluded,
if this be true, which this gentleman hath said, my wisest course
is to take his advice; and with that he thus further spoke.

CHR. Sir, which is my way to this honest man's house?

WORLD. Do you see yonder hill?

CHR. Yes, very well.

WORLD. By that hill you must go, and the first house you come at
is his.

So Christian turned out of his way, to go to Mr. Legality's house
for help; but, behold, when he was got now hard by the hill, it
seemed so high, and also that side of it that was next the wayside,
did hang so much over, that Christian was afraid to venture further,
lest the hill should fall on his head; wherefore there he stood
still, and wotted[22] not what to do. Also his burden now seemed
heavier to him, than while he was in his way. There came also
flashes of fire out of the hill, that made Christian afraid that
he should be burned (Exo. 19:16, 18). Here, therefore, he sweat
and did quake for fear (Heb. 12:21). And now he began to be sorry
that he had taken Mr. Worldly-wiseman's counsel. And with that he
saw Evangelist coming to meet him; at the sight also of whom he
began to blush for shame. So Evangelist drew nearer and nearer;
and coming up to him, he looked upon him with a severe and dreadful
countenance, and thus began to reason with Christian.

EVAN. What dost thou here, Christian? said he: at which words
Christian knew not what to answer; wherefore at present he stood
speechless before him. Then said Evangelist further, Art not
thou the man that I found crying without the walls of the City of
Destruction?

CHR. Yes, dear Sir, I am the man.

EVAN. Did not I direct thee the way to the little wicket-gate?

CHR. Yes, dear Sir, said Christian.

EVAN. How is it, then, that thou art so quickly turned aside? for
thou art now out of the way.

CHR. I met with a gentleman so soon as I had got over the Slough
of Despond, who persuaded me that I might, in the village before
me, find a man that could take off my burden.

EVAN. What was he?

CHR. He looked like a gentleman,[23] and talked much to me, and
got me at last to yield; so I came hither: but when I beheld this
hill, and how it hangs over the way, I suddenly made a stand, lest
it should fall on my head.

EVAN. What said that gentleman to you?

CHR. Why, he asked me whither I was going? And I told him.

EVAN. And what said he then?

CHR. He asked me if I had a family? And I told him. But, said I,
I am so loaden with the burden that is on my back, that I cannot
take pleasure in them as formerly.

EVAN. And what said he then?

CHR. He bid me with speed get rid of my burden; and I told him
it was ease that I sought. And, said I, I am therefore going to
yonder gate, to receive further direction how I may get to the
place of deliverance. So he said that he would show me a better
way, and short, not so attended with difficulties as the way,
Sir, that you set me in; which way, said he, will direct you to a
gentleman's house that hath skill to take off these burdens: so I
believed him,[24] and turned out of that way into this, if haply I
might be soon eased of my burden. But when I came to this place,
and beheld things as they are, I stopped for fear (as I said) of
danger: but I now know not what to do.

EVAN. Then, said Evangelist, stand still a little, that I may show
thee the words of God. So he stood trembling. Then said Evangelist,
"See that ye refuse not Him that speaketh. For if they escaped
not who refused Him that spake on earth, much more shall not we
escape, if we turn away from Him that speaketh from Heaven" (Heb.
12:25). He said, moreover, "Now the just shall live by faith:
but if any man draw back, My soul shall have no pleasure in him"
(Heb. 10:38). He also did thus apply them: Thou art the man that
art running into this misery; thou hast begun to reject the counsel
of the Most High, and to draw back thy foot from the way of peace,
even almost to the hazarding of thy perdition!

Then Christian fell down at his foot as dead, crying, "Woe is me,
for I am undone!" At the sight of which, Evangelist caught him by
the right hand, saying, "All manner of sin and blasphemies shall
be forgiven unto men" (Matt. 12:31; Mark 3:28); "Be not faithless,
but believing" (John 20:27). Then did Christian again a little
revive, and stood up trembling, as at first, before Evangelist.[25]

Then Evangelist proceeded, saying, Give more earnest heed to the
things that I shall tell thee of. I will now show thee who it was
that deluded thee, and who it was also to whom he sent thee.-The
man that met thee is one Worldly-wiseman, and rightly is he so called;
partly, because he savoureth only the doctrine of this world (1
John 4:5), (therefore he always goes to the town of Morality to
church); and partly because he loveth that doctrine best, for
it saveth him best from the cross (Gal. 6:12). And because he is
of this carnal temper, therefore he seeketh to prevent my ways,
though right. Now there are three things in this man's counsel,
that thou must utterly abhor.

1. His turning thee out of the way. 2. His labouring to render
the cross odious to thee. And, 3. His setting thy feet in that
way that leadeth unto the administration of death.

First, Thou must abhor his turning thee out of the way; yea, and
thine own consenting thereto: because this is to reject the counsel
of God for the sake of the counsel of a Worldly-wiseman. The Lord
says, "Strive to enter in at the strait gate" (Luke 13:24), the
gate to which I send thee; for "strait is the gate which leadeth
unto life, and few there be that find it" (Matt. 7:14). From this
little wicket-gate, and from the way thereto, hath this wicked
man turned thee, to the bringing of thee almost to destruction;
hate, therefore, his turning thee out of the way, and abhor thyself
for hearkening to him.

Secondly, Thou must abhor his labouring to render the cross
odious unto thee; for thou art to prefer it "before the treasures
in Egypt" (Heb. 11:25, 26). Besides, the King of glory hath told
thee, that he that "will save his life shall lose it" (Mark 8:35;
John 12:25; Matt. 10:39). And, "He that comes after Him, and hate
not his father, and mother, and wife, and children, and brethren,
and sisters, yea, and his own life also, he cannot be My disciple"
(Luke 14:26). I say, therefore, for man to labour to persuade
thee, that that shall be thy death, without which, THE TRUTH hath
said, thou canst not have eternal life; this doctrine thou must
abhor.

Thirdly, Thou must hate his setting of thy feet in the way that
leadeth to the ministration of death. And for this thou must
consider to whom he sent thee, and also how unable that person
was to deliver thee from thy burden.

He to whom thou wast sent for ease, being by name Legality, is
the son of the bond woman which now is, and is in bondage with her
children (Gal. 4:21-27); and is, in a mystery, this mount Sinai,
which thou hast feared will fall on thy head. Now, if she, with
her children, are in bondage, how canst thou expect by them to be
made free? This Legality, therefore, is not able to set thee free
from thy burden. No man was as yet ever rid of his burden by him;
no, nor ever is like to be: ye cannot be justified by the works
of the law; for by the deeds of the law no man living can be rid
of his burden: therefore, Mr. Worldly-wiseman is an alien, and Mr.
Legality is a cheat; and for his son Civility, notwithstanding
his simpering looks, he is but a hypocrite, and cannot help thee.
Believe me, there is nothing in all this noise, that thou hast
heard of these sottish men, but a design to beguile thee of thy
salvation, by turning thee from the way in which I had set thee.
After this, Evangelist called aloud to the heavens for confirmation
of what he had said: and with that there came words and fire out
of the mountain under which poor Christian stood, that made the
hair of his flesh stand up. The words were thus pronounced: "As
many as are of the works of the law are under the curse; for it
is written, Cursed is everyone that continueth not in all things
which are written in the book of the law to do them[26]" (Gal.
3:10).

Now Christian looked for nothing but death, and began to cry
out lamentably; even cursing the time in which he met with
Mr. Worldly-wiseman; still calling himself a thousand fools for
hearkening to his counsel: he also was greatly ashamed to think
that this gentleman's arguments, flowing only from the flesh,
should have the prevalency with him as to cause him to forsake the
right way. This done, he applied himself again to Evangelist, in
words and sense as follows:-

CHR. Sir, what think you? Is there hope? May I now go back, and
go up to the wicket-gate? Shall I not be abandoned for this, and
sent back from thence ashamed? I am sorry I have hearkened to this
man's counsel. But may my sin be forgiven?

EVAN. Then said Evangelist to him, Thy sin is very great, for by
it thou hast committed two evils; thou hast forsaken the way that
is good, to tread in forbidden paths; yet will the man at the gate
receive thee, for he has good-will for men; only, said he, take
heed that thou turn not aside again, "lest thou perish from the
way, when His wrath is kindled but a little" (Psa. 2:12). Then
did Christian address himself to go back; and Evangelist, after
he had kissed him, gave him one smile, and bid him God-speed. So
he went on with haste, neither spake he to any man by the way;
nor, if any asked him, would he vouchsafe them an answer. He went
like one that was all the while treading on forbidden ground, and
could by no means think himself safe, till again he was got into
the way which he left, to follow Mr. Worldly-wiseman's counsel.
So, in process of time, Christian got up to the gate. Now, over
the gate there was written, "Knock, and it shall be opened unto
you" (Matt. 7:8).

He knocked, therefore, more than once or twice, saying--"May I now
enter here? Will He within Open to sorry me, though I have been
An undeserving rebel? Then shall I Not fail to sing His lasting
praise on high."

At last there came a grave person to the gate, named Good-will, who
asked who was there? and whence he came? and what he would have?[27]

CHR. Here is a poor burdened sinner. I come from the City of
Destruction, but am going to Mount Zion, that I may be delivered
from the wrath to come. I would, therefore, Sir, since I am informed
that by this gate is the way thither, know if you are willing to
let me in!

GOOD-WILL. I am willing with all my heart, said he; and with that
he opened the gate.[28]

So when Christian was stepping in, the other gave him a pull.
Then said Christian, What means that? The other told him. A little
distance from this gate, there is erected a strong castle, of which
Beelzebub is the captain; from thence, both he and them that are
with him shoot arrows at those that come up to this gate, if haply
they may die before they can enter in.[29]

Then said Christian, I rejoice and tremble. So when he was got
in, the man of the gate asked him who directed him thither?

CHR. Evangelist bid me come hither, and knock (as I did); and he
said that you, Sir, would tell me what I must do.

GOOD-WILL. An open door is set before thee, and no man can shut
it.

CHR. Now I begin to reap the benefits of my hazards.

GOOD-WILL. But how is it that you came alone? CHR. Because none
of my neighbours saw their danger, as I saw mine.

GOOD-WILL. Did any of them know of your coming?

CHR. Yes; my wife and children saw me at the first, and called
after me to turn again; also, some of my neighbours stood crying
and calling after me to return; but I put my fingers in my ears,
and so came on my way.

GOOD-WILL. But did none of them follow you, to persuade you to go
back?

CHR. Yes, both Obstinate and Pliable; but when they saw that they
could not prevail, Obstinate went railing back, but Pliable came
with me a little way.

GOOD-WILL. But why did he not come through?

CHR. We, indeed, came both together, until we came at the Slough
of Despond, into the which we also suddenly fell. And then was my
neighbour, Pliable, discouraged, and would not adventure further.
Wherefore getting out again on that side next to his own house,
he told me I should possess the brave country alone for him; so
he went his way, and I came mine-he after Obstinate, and I to this
gate.

GOOD-WILL. Then said Good-will, Alas, poor man! is the celestial
glory of so small esteem with him, that he counteth it not worth
running the hazards of a few difficulties to obtain it?

CHR. Truly, said Christian, I have said the truth of Pliable,
and if I should also say all the truth of myself, it will appear
there is no betterment[30] betwixt him and myself. It is true, he
went back to his own house, but I also turned aside to go in the
way of death, being persuaded thereto by the carnal arguments[31]
of one Mr. Worldly-wiseman.

GOOD-WILL. Oh! did he light upon you? What! he would have had you
a sought for ease at the hands of Mr. Legality. They are, both of
them, a very cheat. But did you take his counsel?

CHR. Yes, as far as I durst; I went to find out Mr. Legality,
until I thought that the mountain that stands by his house would
have fallen upon my head; wherefore, there I was forced to stop.

GOOD-WILL. That mountain has been the death of many, and will be
the death of many more; it is well you escaped being by it dashed
in pieces.

CHR. Why, truly, I do not know what had become of me there, had
not Evangelist happily met me again, as I was musing in the midst
of my dumps; but it was God's mercy that he came to me again, for
else I had never come hither. But now I am come, such a one as I
am, more fit, indeed, for death, by that mountain, than thus to
stand talking with my Lord; but, O! what a favour is this to me,
that yet I am admitted entrance here!

GOOD-WILL. We make no objections against any, notwithstanding
all that they have done before they come hither. They are "in no
wise cast out" (John 6:37); and therefore, good Christian, come a
little way with me, and I will teach thee about the way thou must
go. Look before thee; dost thou see this narrow way? THAT is the
way thou must go; it was cast up by the patriarchs, prophets,
Christ, and His Apostles; and it is as straight as a rule can make
it. This is the way thou must go.[32]

CHR. But, said Christian, are there no turnings nor windings, by
which a stranger may lose his way?

GOOD-WILL. Yes, there are many ways butt down upon this, and they
are crooked and wide. But thus thou mayest distinguish the right
from the wrong, the right only being straight and narrow (Matt.
7:14).

Then I saw in my dream, that Christian asked him further if he
could not help him off with his burden that was upon his back;
for as yet he had not got rid thereof, nor could he by any means
get it off without help.

He told him, as to thy burden, be content to bear it, until thou
comest to the place of deliverance; for there it will fall from
thy back of itself.

Then Christian began to gird up his loins, and to address himself
to his journey. So the other told him, That by that he was gone
some distance from the gate, he would come at the house of the
Interpreter; at whose door he should knock, and he would show him
excellent things. Then Christian took his leave of his friend,
and he again bid him God-speed.

Then he went on till he came at the house of the Interpreter,[33]
where he knocked over and over; at last one came to the door, and
asked who was there.

CHR. Sir, here is a traveler, who was bid by an acquaintance of
the good man of this house to call here for my profit; I would
therefore speak with the master of the house. So he called for the
master of the house, who, after a little time, came to Christian,
and asked him what he would have.

CHR. Sir, said Christian, I am a man that am come from the City
of Destruction, and am going to the Mount Zion; and I was told by
the man that stands at the gate, at the head of this way, that if
I called here, you would show me excellent things, such as would
be a help to me in my journey.[34]

INTER. Then said the Interpreter, Come in; I will show thee that
which will be profitable to thee. So He commanded His man to light
the candle,[35] and bid Christian follow Him: so He had him into
a private room, and bid His man open a door; the which when he
had done, Christian saw the picture of a very grave person hang
up against the wall; and this was the fashion of it. It had eyes
lifted up to Heaven, the best of books in his hand, the law of
truth was written upon his lips, the world was behind his back.
It stood as if it pleaded with men, and a crown of gold did hang
over its head.[36]

CHR. Then said Christian, What meaneth this?

INTER. The man whose picture this is, is one of a thousand; he
can beget children (1 Cor. 4:15), travail in birth with children
(Gal. 4;19), and nurse them himself when they are born. And whereas
thou seest him with his eves lift up to Heaven, the best of books
in his hand, and the law of truth writ on his lips, it is to show
thee, that his work is to know and unfold dark things to sinners;
even as also thou seest him stand as if he pleaded with men; and
whereas thou seest the world as cast behind him, and that a crown
hangs over his head, that is to show thee that slighting and
despising the things that are present, for the love that he hath
to his Master's service, he is sure in the world that comes next
to have glory for his reward. Now, said the Interpreter, I have
showed thee this picture first, because the man whose picture
this is, is the only man whom the Lord of the place whither thou
art going, hath authorized to be thy guide in all difficult places
thou mayest meet with in the way; wherefore, take good heed to
what I have showed thee, and bear well in thy mind what thou hast
seen, lest in thy journey thou meet with some that pretend to
lead thee right, but their way goes down to death.

Then He took him by the hand, and led him into a very large parlour
that was full of dust, because never swept; the which, after He
had reviewed a little while, the Interpreter called for a man to
sweep. Now, when he began to sweep, the dust began so abundantly
to fly about, that Christian had almost therewith been choked.
Then said the Interpreter to a damsel that stood by, Bring hither
the water, and sprinkle the room; the which, when she had done,
it was swept and cleansed with pleasure.

CHR. Then said Christian, What means this?

INTER. The Interpreter answered, This parlour is the heart of a
man that was never sanctified by the sweet grace of the Gospel;
the dust is his original sin and inward corruptions, that have
defiled the whole man. He that began to sweep at first, is the Law;
but she that brought water, and did sprinkle it, is the Gospel.
Now, whereas thou sawest, that so soon as the first began to
sweep, the dust did so fly about that the room by him could not
be cleansed, but that thou wast almost choked therewith; this is
to show thee, that the law, instead of cleansing the heart (by its
working) from sin, doth revive, put strength into, and increase it
in the soul, even as it doth discover and forbid it, for it doth
not give power to subdue[37] (Rom. 7:6; 1 Cor. 15:56; Rom. 5:20).

Again, as thou sawest the damsel sprinkle the room with water,
upon which it was cleansed with pleasure; this is to show thee,
that when the Gospel comes in the sweet and precious influences
thereof to the heart, then, I say, even as thou sawest the damsel
lay the dust by sprinkling the floor with water, so is sin vanquished
and subdued, and the soul made clean, through the faith of it,
and consequently fit for the King of glory to inhabit (John 15:3;
Eph. 5:26; Acts 15:9; Rom. 16:25, 26; John 15:13).

I saw, moreover, in my dream, that the Interpreter took him by
the hand, and had him into a little room, where sat two little
children, each one in his chair. The name of the elder was Passion,
and the name of the other Patience. Passion seemed to be much
discontented; but Patience was very quiet. Then Christian asked,
What is the reason of the discontent of Passion? The Interpreter
answered, The Governor of them would have him stay for his best
things till the beginning of the next year; but he will have all
now; but patience is willing to wait.

Then I saw that one came to Passion, and brought him a bag of
treasure, and poured it down at his feet, the which he took up
and rejoiced therein, and withal laughed Patience to scorn. But I
beheld but a while, and he had lavished all away, and had nothing
left him but rags.

CHR. Then said Christian to the Interpreter, Expound this matter
more fully to me.

INTER. So He said, These two lads are figures: Passion, of the men
of this world; and Patience, of the men of that which is to come;
for, as here thou seest, Passion will have all now this year, that
is to say, in this world; so are the men of this world: they must
have all their good things now, they cannot stay till next year,
that is, until the next world, for their portion of good. That
proverb, "A bird in the hand is worth two in the bush," is of
more authority with them than are all the Divine testimonies of
the good of the world to come. But as thou sawest that he had
quickly lavished all away, and had presently left him nothing but
rags; so will it be with all such men at the end of this world.[38]

CHR. Then said Christian, Now I see that Patience has the best
wisdom, and that upon many accounts. First, Because he stays for
the best things. Second, And also because he will have the glory
of his, when the other has nothing but rags.

INTER. Nay, you may add another, to wit, the glory of the next
world will never wear out; but these are suddenly gone. Therefore
Passion had not so much reason to laugh at Patience, because he had
his good things first, as Patience will have to laugh at Passion,
because he had his best things last; for first must give place to
last, because last must have his time to come; but last gives place
to nothing; for there is not another to succeed. He, therefore,
that hath his portion first, must needs have a time to spend it;
but he that hath his portion last, must have it lastingly; therefore
it is said of Dives, "Thou in thy lifetime receivedst thy good
things, and likewise Lazarus evil things; but now he is comforted,
and thou art tormented" (Luke 16:25).

CHR. Then I perceive it is not best to covet things that are now,
but to wait for things to come.

INTER. You say the truth: "For the things which are seen are
temporal; but the things which are not seen are eternal" (2 Cor.
4:18). But though this be so, yet since things present, and our
fleshly appetite, are such near neighbours one to another; and
again, because things to come, and carnal sense, are such strangers
one to another; therefore it is that the first of these so suddenly
fall into amity, and that distance is so continued between the
second. Then I saw in my dream that the Interpreter took Christian
by the hand, and led him into a place where was a fire burning
against a wall, and one standing by it, always casting much water
upon it, to quench it; yet did the fire burn higher and hotter.

Then said Christian, What means this?

The Interpreter answered, This fire is the work of grace that is
wrought in the heart; he that casts water upon it, to extinguish
and put it out, is the Devil; but in that thou seest the fire
notwithstanding burn higher and hotter, thou shalt also see the
reason of that. So he had him about to the backside of the wall,
where be saw a man with a vessel of oil in his hand, of the which
He did also continually cast, but secretly, into the fire.[39]

Then said Christian, What means this?

The Interpreter answered, This is Christ, who continually, with the
oil of his grace, maintains the work already begun in the heart:
by the means of which, notwithstanding what the devil can do, the
souls of His people prove gracious still (2 Cor. 12:9). And in
that thou sawest that the man stood behind the wall to maintain
the fire, that is to teach thee that it is hard for the tempted
to see how this work of grace is maintained in the soul.

I saw also, that the Interpreter took him again by the hand, and
led him into a pleasant place, where was builded a stately palace,
beautiful to behold; at the sight of which Christian was greatly
delighted; he saw also, upon the top thereof, certain persons
walking, who were clothed all in gold.

Then said Christian, May we go in thither?

Then the Interpreter took him, and led him up towards the door of
the palace; and behold, at the door stood a great company of men,
as desirous to go in, but durst not. There also sat a man at a
little distance from the door, at a table-side, with a book and
his inkhorn before him, to take the name of him that should enter
therein; he saw also, that in the doorway stood many men in armour
to keep it, being resolved to do the men that would enter what
hurt and mischief they could. Now was Christian somewhat in amaze.
At last, when every man started back for fear of the armed men,
Christian saw a man of a very stout countenance come up to the
man that sat there to write, saying, "Set down my name, Sir":[40]
the which when he had done, he saw the man draw his sword, and put
an helmet upon his head, and rush toward the door upon the armed
men, who laid upon him with deadly force: but the man, not at all
discouraged, fell to cutting and hacking most fiercely. So after
he had received and given many wounds to those that attempted to
keep him out, he cut his way through them all (Acts 14:22), and
pressed forward into the palace, at which there was a pleasant
voice heard from those that were within, even of those that walked
upon the top of the palace, saying--"Come in, come in; Eternal
glory thou shalt win."

So he went in, and was clothed with such garments as they. Then
Christian smiled and said, I think verily I know the meaning of
this.[41]

Now, said Christian, let me go hence. Nay, stay, said the Interpreter,
till I have showed thee a little more, and after that thou shalt
go on thy way. So He took him by the hand again, and led him into
a very dark room, where there sat a man in an iron cage.

Now the man, to look on, seemed very sad; he sat with his eyes
looking down to the ground, his hands folded together, and he
sighed as if he would break his heart. Then said Christian, What
means this? At which the Interpreter bid him talk with the man.

Then Said Christian to the man, What art thou? The man answered,
I am what I was not once.

CHR. What wast thou once?

MAN. The man said, I was once a fair and flourishing professor,
both in mine own eyes, and also in the eyes of others; I once was,
as I thought, fair for the Celestial City, and had then even joy
at the thoughts that I should get thither (Luke 8:13).

CHR. Well, but what art thou now?

MAN. I am now a man of despair, and am shut up in it, as in this
iron cage. I cannot get out. O now I cannot!

CHR. But how camest thou in this condition?

MAN. I left off to watch and be sober; I laid the reins upon the
neck of my lusts; I sinned against the light of the Word, and
the goodness of God; I have grieved the Spirit, and He is gone; I
tempted the devil, and he is come to me; I have provoked God to
anger, and He has left me; I have so hardened my heart, that I
cannot repent.

Then said Christian to the Interpreter, But is there no hope
for such a man as this? Ask him, said the Interpreter. Nay, said
Christian, pray Sir, do you.

INTER. Then said the Interpreter, Is there no hope, but you must
be kept in the iron cage of despair?

MAN. No, none at all.

INTER. Why, the Son of the Blessed is very pitiful.

MAN. I have crucified Him to myself afresh (Heb. 4:6); I have
despised His person (Luke 19:14); I have despised His righteousness;
I have "counted His blood an unholy thing"; I have "done despite
to the Spirit of grace" (Heb. 10:28, 29). Therefore I have shut
myself out of all the promises, and there now remains to me nothing
but threatenings, dreadful threatenings, fearful threatenings of
certain judgment and fiery indignation, which shall devour me as
an adversary.[42]

INTER. For what did you bring yourself into this condition?

MAN. For the lusts, pleasures, and profits of this world; in the
enjoyment of which I did then promise myself much delight; but
now every one of those things also bite me, and gnaw me like a
burning worm.

INTER. But canst thou not now repent and turn?

MAN. God hath denied me repentance. His Word gives me no encouragement
to believe; yea, Himself hath shut me up in this iron cage; nor
can all the men in the world let me out. O eternity! eternity! how
shall I grapple with the misery that I must meet with in eternity!

INTER. Then said the Interpreter to Christian, Let this man's misery
be remembered by thee, and be an everlasting caution to thee.[43]

CHR. Well, said Christian, this is fearful! God help me to watch
and be sober, and to pray that I may shun the cause of this man's
misery![44] Sir, is it not time for me to go on my way now?[45]

INTER. Tarry till I shall show thee one thing more, and then thou
shalt go on thy way.

So He took Christian by the hand again, and led him into a chamber,
where there was one rising out of bed; and as he put on his
raiment, he shook and trembled. Then said Christian, Why doth this
man thus tremble? The Interpreter then bid him tell to Christian
the reason of his so doing. So he began and said, This night, as
I was in my sleep, I dreamed, and behold the heavens grew exceeding
black; also it thundered and lightened in most fearful wise, that
it put me into an agony; so I looked up in my dream, and saw the
clouds rack[46] at an unusual rate, upon which I heard a great
sound of a trumpet, and saw also a man sit upon a cloud, attended
with the thousands of Heaven; they were all in flaming fire: also
the heavens were in a burning flame. I heard then a voice saying,
"Arise, ye dead, and come to judgment"; and with that the rocks
rent, the graves opened, and the dead that were therein came
forth. Some of them were exceeding glad, and looked upward; and
some sought to hide themselves under the mountains (1 Cor. 15:52;
1 Thess. 4:16; Jude 14; John 5:28, 29; 2 Thess. 1:7, 8; Rev.
20:11-14; Isa. 26:21; Micah 7:16, 17; Psa. 95:1-3; Dan. 7:10). Then
I saw the man that sat upon the cloud open the book, and bid the
world draw near. Yet there was, by reason of a fierce flame which
issued out and came from before him, a convenient distance betwixt
him and them, as betwixt the judge and the prisoners at the bar
(Mal. 3:2, 3; Dan. 7:9, 10). I heard it also proclaimed to them
that attended on the man that sat on the cloud, "Gather together
the tares, the chaff, and stubble, and cast them into the burning
lake" (Matt. 3:12; 13:30; Mal. 4:1). And with that, the bottomless
pit opened, just whereabouts I stood; out of the mouth of which
there came, in an abundant manner, smoke and coals of fire, with
hideous noises. It was also said to the same persons, "Gather
My wheat into the garner" (Luke 3:17). And with that I saw many
catched up and carried away into the clouds, but I was left behind
(1 Thess. 4:16, 17). I also sought to hide myself, but I could
not, for the man that sat upon the cloud still kept his eye upon
me: my sins also came into my mind; and my conscience did accuse me
on every side (Rom. 2:14, 15). Upon this I awaked from my sleep.

CHR. But what was it that made you so afraid of this sight?

MAN. Why, I thought that the day of judgment was come, and that I
was not ready for it: but this frighted me most, that the angels
gathered up several, and left me behind; also the pit of hell
opened her mouth just where I stood. My conscience, too, afflicted
me; and, as I thought, the Judge had always his eye upon me,
showing indignation in his countenance.[47]

Then said the Interpreter to Christian, Hast thou considered all
these things?

CHR. Yes, and they put me in hope and fear.[48]

INTER. Well, keep all things so in thy mind that they may be as
a goad in thy sides, to prick thee forward in the way thou must
go. Then Christian began to gird up his loins, and to address
himself to his journey. Then said the Interpreter, The Comforter
be always with thee, good Christian, to guide thee in the way that
leads to the City. So Christian went on his way, saying--"Here I
have seen things rare and profitable; Things pleasant, dreadful,
things to make me stable In what I have begun to take in hand;
Then let me think on them, and understand Wherefore they showed
me were, and let me be Thankful, O good Interpreter, to thee."

Now I saw in my dream, that the highway up which Christian was
to go, was fenced on either side with a wall, and that wall was
called Salvation (Isa. 26:1). Up this way, therefore, did burdened
Christian run, but not without great difficulty, because of the
load on his back.[49]

He ran thus till be came at a place somewhat ascending, and upon
that place stood a cross, and a little below, in the bottom,
a sepulchre. So I saw in my dream, that just as Christian came
up with the cross, his burden loosed from off his shoulders, and
fell from off his back, and began to tumble, and so continued to
do, till it came to the mouth of the sepulchre, where it fell in,
and I saw it no more.

Then was Christian glad and lightsome, and said, with a merry
heart, "He hath given me rest by His sorrow, and life by His
death." Then he stood still awhile to look and wonder; for it was
very surprising to him, that the sight of the cross should thus
ease him of his burden. He looked, therefore, and looked again,
even till the springs that were in his head sent the waters down
his checks (Zech. 12:10).[50] Now, as he stood looking and weeping,
behold three Shining Ones came to him and saluted him with "Peace
be to thee." So the first said to him, "Thy sins be forgiven thee"
(Mark 2:15): the second stripped him of his rags, and clothed him
"with change of raiment" (Zech. 3:4); the third also set a mark
in his forehead, and gave him a roll with a seal upon it, which
he bade him look on as he ran, and that he should give it in at
the Celestial Gate (Eph. 1:13).[51] So they went their way. Then
Christian gave three leaps for joy, and went on singing--Thus
far I did come laden with my sin; Nor could aught ease the grief
that I was in Till I came hither: What a place is this! Must here
be the beginning of my bliss? Must here the burden fall from off
my back Must here the strings that bound it to me crack? Blest
cross! blest sepulchre! blest rather be The man that there was
put to shame for me![52]

I saw then in my dream, that he went on thus, even until he came
at a bottom, where he saw, a little out of the way, three men
fast asleep, with fetters upon their heels. The name of the one
was Simple, another Sloth, and the third Presumption.

Christian then seeing them lie in this case, went to them, if
peradventure he might awake them, and cried, You are like them
that sleep on the top of a mast, for the Dead Sea is under you-a
gulf that hath no bottom (Prov. 23:34). Awake, therefore, and come
away; be willing also, and I will help you off with your irons.
He also told them, If he that "goeth about like a roaring lion"
comes by, you will certainly become a prey to his teeth (1 Peter
5:8). With that they looked upon him, and began to reply in this
sort: Simple said, "I see no danger"; Sloth said, "Yet a little
more sleep"; and Presumption said, "Every fat[53] must stand upon
its own bottom; what is the answer else that I should give thee?"
And so they lay down to sleep again, and Christian went on his
way.

Yet was he troubled to think that men in that danger should so
little esteem the kindness of him that so freely offered to help
them, both by awakening of them, counseling of them, and proffering
to help them off with their irons.[54] And as he was troubled
thereabout, he espied two men come tumbling over the wall, on the
left hand of the narrow way; and they made up apace to him. The
name of the one was Formalist, and the name of the other Hypocrisy.
So, as I said, they drew up unto him, who thus entered with them
into discourse.

CHR. Gentlemen, whence came you, and whither go you?

FORM. and HYP. We were born in the land of Vain-glory, and are
going for praise to Mount Sion.

CHR. Why came you not in at the gate, which standeth at the beginning
of the way? Know you not that it is written, that he that cometh
not in by the door, "but climbeth up some other way, the same is
a thief and a robber?" (John 10:1).

FORM. and HYP. They said, That to go to the gate for entrance
was, by all their countrymen, counted too far about; and that,
therefore, their usual way was to make a short cut of it, and to
climb over the wall, as they had done.

CHR. But will it not be counted a trespass against the Lord of
the city whither we are bound, thus to violate His revealed will?

FORM. and HYP. They told him, that, as for that, he needed not to
trouble his head thereabout; for what they did, they had custom
for; and could produce, if need were, testimony that would witness
it for more than a thousand years.

CHR. But, said Christian, will your practice stand a trial at law?

FORM. and HYP. They told him, That custom, it being of so long a
standing as above a thousand years, would, doubtless, now be admitted
as a thing legal by any impartial judge; and beside, said they,
if we get into the way, what's matter which way we get in? if we
are in, we are in; thou art but in the way, who, as we perceive,
came in at the gate; and we, are also in the way, that came tumbling
over the wall; wherein, now, is thy condition better than ours?

CHR. I walk by the rule of my Master; you walk by the rude working
of your fancies. You are counted thieves already, by the Lord of
the way; therefore, I doubt you will not be found true men at the
end of the way. You come in by yourselves, without His direction;
and shall go out by yourselves, without His mercy.[55]

To this they made him but little answer; only they bid him look
to himself. Then I saw that they went on every man in his way,
without much conference one with another; save that these two men
told Christian, that as to laws and ordinances, they doubted not
but they should as conscientiously do them as he; therefore, said
they, we see not wherein thou differest from us, but by the coat
that is on thy back, which was, as we trow[56] given thee by some
of thy neighbours, to hide the shame of thy nakedness.

CHR. By laws and ordinances you will not be saved, since you came
not in by the door (Gal. 1:16). And as for this coat that is on
my back, it was given me by the Lord of the place whither I go;
and that, as you say, to cover my nakedness with. And I take it as
a token of His kindness to me; for I had nothing but rags before.
And, besides, thus I comfort myself as I go: Surely, think I, when
I come to the gate of the city, the Lord thereof will know me for
good, since I have His coat on my back-a coat that He gave me in
the day that He stripped me of my rags. I have, moreover, a mark
in my forehead, of which, perhaps, you have taken no notice, which
one of my Lord's most intimate associates fixed there in the day
that my burden fell off my shoulders. I will tell you, moreover,
that I had then given me a roll, sealed, to comfort me by reading,
as I go on the way; I was also bid to give it in at the Celestial
Gate, in token of my certain going in after it; all which things,
I doubt, you want, and want them because you came not in at the
gate.

To these things they gave him no answer; only they looked upon
each other, and laughed.[57] Then I saw that they went on all,
save that Christian kept before, who had no more talk but with
himself, and that sometimes sighingly and sometimes comfortably;[58]
also he would be often reading in the roll that one of the Shining
Ones gave him, by which he was refreshed.

I beheld, then, that they all went on till they came to the foot
of the Hill Difficulty; at the bottom of which was a spring. There
were also in the same place two other ways besides that which
came straight from the gate; one turned to the left hand, and the
other to the right, at the bottom of the hill; but the narrow way
lay right up the hill, and the name of the going up the side of
the hill is called Difficulty. Christian now went to the spring,
and drank thereof, to refresh himself (Isa. 49:10), and then began
to go up the hill, saying-

"The hill, though high, I covet to ascend, The difficulty will not
me offend; For I perceive the way to life lies here. Come, pluck
up heart, let's neither faint nor fear; Better, though difficult,
the right way to go, Than wrong, though easy, where the end is
Woe."

The other two also came to the foot of the hill; but when they saw
that the hill was steep and high, and that there were two other
ways to go; and supposing also that these two ways might meet
again, with that up which Christian went, on the other side of
the hill; therefore they were resolved to go in those ways. Now
the name of one of those ways was Danger, and the name of the
other Destruction. So the one took the way which is called Danger,
which led him into a great wood, and the other took directly up
the way to Destruction, which led him into a wide field, full of
dark mountains, where he stumbled and fell, and rose no more.[59]

I looked, then, after Christian, to see him go up the hill, where
I perceived he fell from running to going, and from going to
clambering upon his hands and his knees, because of the steepness
of the place. Now, about the midway to the top of the hill was a
pleasant arbour, made by the Lord of the hill for the refreshing
of weary travelers; thither, therefore, Christian got, where also
he sat down to rest him. Then he pulled his roll out of his bosom,
and read therein to his comfort; he also now began afresh to take
a review of the coat or garment that was given him as he stood
by the cross. Thus pleasing himself awhile, he at last fell into
a slumber, and thence into a fast sleep,[60] which detained him
in that place until it was almost night; and in his sleep his roll
fell out of his hand.[61] Now, as he was sleeping, there came one
to him, and awaked him, saying, "Go to the ant, thou sluggard;
consider her ways, and be wise" (Prov. 6:6). And with that
Christian suddenly started up, and sped him on his way, and went
apace, till be came to the top of the hill.

Now, when he was got up to the top of the hill, there came two
men running to meet him amain; the name of the one was Timorous,
and of the other Mistrust; to whom Christian said, Sirs, what's
the matter? You run the wrong way. Timorous answered, that they
were going to the City of Zion, and had got up that difficult
place; but, said he, the further we go, the more danger we meet
with; wherefore we turned, and are going back again.[62]

Yes, said Mistrust, for just before us lie a couple of lions in
the way, whether sleeping or waking we know not, and we could not
think, if we came within reach, but they would presently pull us
in pieces.

CHR. Then said Christian, You make me afraid, but whither shall I
fly to be safe? If I go back to mine own country, that is prepared
for fire and brimstone, and I shall certainly perish there. If I
can get to the Celestial City, I am sure to be in safety there.
I must venture. To go back is nothing but death; to go forward
is fear of death, and life everlasting beyond it. I will yet
go forward.[63] So Mistrust and Timorous ran down the hill, and
Christian went on his way. But, thinking again of what he heard
from the men, be felt in his bosom for his roll, that he might
read therein, and be comforted; but he felt, and found it not.
Then was Christian in great distress, and knew not what to do; for
he wanted that which used to relieve him, and that which should
have been his pass into the Celestial City. Here, therefore, he
began to be much perplexed, and knew not what to do.[64] At last,
he bethought himself, that he had slept in the arbour that is on
the side of the hill; and, falling down upon his knees, he asked
God's forgiveness for that his foolish act, and then went back to
look for his roll. But all the way he went back, who can sufficiently
set forth the sorrow of Christian's heart! Sometimes he sighed,
sometimes he wept, and oftentimes he chid himself for being so
foolish to fall asleep in that place, which was erected only for
a little refreshment for his weariness. Thus therefore he went
back, carefully looking on this side, and on that, all the way
as he went, if happily he might find his roll, that had been his
comfort so many times in his journey. He went thus, till he came
again within sight of the arbour where he sat and slept; but that
sight renewed his sorrow the more, by bringing again, even afresh,
his evil of sleeping into his mind (Rev. 2:5; 1 Thess. 5:7, 8).
Thus, therefore, he now went on bewailing his sinful sleep, saying,
"O wretched man that I am!" that I should sleep in the day time!
that I should sleep in the midst of difficulty! that I should
so indulge the flesh, as to use that rest for ease to my flesh,
which the Lord of the hill hath erected only for the relief of
the spirits of pilgrims![65]

How many steps have I took in vain! Thus it happened to Israel,
for their sin; they were sent back again by the way of the Red
Sea; and I am made to tread those steps with sorrow, which I might
have trod with delight, had it not been for this sinful sleep. How
far might I have been on my way by this time! I am made to tread
those steps thrice over, which I needed not to have trod but once;
yea, now also I am like to be benighted, for the day is almost
spent. O that I had not slept!

Now by this time be was come to the arbour again, where for a
while he sat down and wept; but at last, as Christian would have
it, looking sorrowfully down under the settle, there he espied
his roll; the which he, with trembling and haste, catched up, and
put it into his bosom. But who can tell how joyful this man was
when he had gotten his roll again! for this roll was the assurance
of his life and acceptance at the desired haven. Therefore he
laid it up in his bosom, gave thanks to God for directing his eye
to the place where it lay, and with joy and tears betook himself
again to his journey. But O how nimbly now did he go up the rest
of the hill! Yet, before be got up, the sun went down upon Christian;
and this made him again recall the vanity of his sleeping to his
remembrance; and thus he again began to condole with himself.
O thou sinful sleep! how, for thy sake am I like to be benighted
in my journey! I must walk without the sun; darkness must cover
the path of my feet; and I must hear the noise of the doleful
creatures, because of my sinful sleep (1 Thess. 5:6, 7). Now also
he remembered the story that Mistrust and Timorous told him of,
how they were frighted with the sight of the lions. Then said
Christian to himself again, These beasts range in the night for
their prey; and if they should meet with me in the dark, how should
I shift them? How should I escape being by them torn in pieces?
Thus he went on his way. But while he was thus bewailing his
unhappy miscarriage, he lift up his eyes, and behold there was a
very stately palace before him, the name of which was Beautiful;
and it stood just by the highway side.[66]

So I saw in my dream, that he made haste and went forward, that if
possible he might get lodging there. Now before he had gone far,
be entered into a very narrow passage, which was about a furlong
off of the porter's lodge; and looking very narrowly before him
as he went, he espied two lions in the way.[67] Now, thought he,
I see the dangers that Mistrust and Timorous were driven back by.
(The lions were chained, but he saw not the chains). Then he was
afraid, and thought also himself to go back after them, for he
thought nothing but death was before him. But the porter at the
lodge, whose name is Watchful, perceiving that Christian made
a halt as if he would go back, cried unto him, saying, Is thy
strength so small? (Mark 13:34-37). Fear not the lions, for they
are chained, and are placed there for trial of faith where it is,
and for discovery of those that have none. Keep in the midst of
the path, and no hurt shall come unto thee.

Then I saw that he went on, trembling for fear of the lions, but
taking good heed to the directions of the porter; he heard them
roar, but they did him no harm. Then he clapped his hands, and
went on till he came and stood before the gate, where the porter
was. Then said Christian to the porter, Sir, what house is this?
and may I lodge here tonight? The porter answered, This house was
built by the Lord of the hill, and He built it for the relief and
security of pilgrims. The porter also asked whence he was, and
whither he was going.

CHR. I am come from the City of Destruction, and am going to Mount
Zion; but because the sun is now set, I desire, if I may, to lodge
here tonight.

POR. What is your name?

CHR. My name is now Christian, but my name at the first was
Graceless; I came of the race of Japheth, whom God will persuade
to dwell in the tents of Shem (Gen. 9:27).

POR. But how doth it happen that you come so late? The sun is set.

CHR. I had been here sooner, but that, "wretched man that I am!"
I slept in the arbour that stands on the hill side; nay, I had,
notwithstanding that, been here much sooner, but that, in my sleep,
I lost my evidence, and came without it to the brow of the hill;
and then feeling for it, and finding it not, I was forced, with
sorrow of heart, to go back to the place where I slept my sleep,
where I found it, and now I am come.

POR. Well, I will call out one of the virgins of this place, who
will, if she likes your talk, bring you in to the rest of the
family, according to the rules of the house. So Watchful, the
porter, rang a bell, at the sound of which came out at the door
of the house, a grave and beautiful damsel, named Discretion, and
asked why she was called.

The porter answered, This man is in a journey from the City of
Destruction to Mount Zion, but being weary and benighted, he asked
me if he might lodge here tonight; so I told him I would call for
thee, who, after discourse had with him, mayest do as seemeth thee
good, even according to the law of the house.

Then she asked him whence he was, and whither he was going; and
he told her. She asked him also how he got into the way; and he
told her. Then she asked him what he had seen and met with in the
way; and he told her. And last she asked his name; so he said, It
is Christian, and I have so much the more a desire to lodge here
tonight, because, by what I perceive, this place was built by the
Lord of the hill, for the relief and security of pilgrims. So she
smiled, but the water stood in her eyes; and after a little pause,
she said, I will call forth two or three more of the family. So
she ran to the door, and called out Prudence, Piety, and Charity,
who, after a little more discourse with him, had him into the family;
and many of them meeting him at the threshold of the house, said,
"Come in, thou blessed of the Lord"; this house was built by the
Lord of the hill, on purpose to entertain such pilgrims in.[68]
Then he bowed his head, and followed them into the house. So when
he was come in and sat down, they gave him something to drink,
and consented together, that until supper was ready, some of them
should have some particular discourse with Christian, for the best
improvement of time; and they appointed Piety, and Prudence, and
Charity to discourse with him; and thus they began:

PIETY. Come, good Christian, since we have been so loving to you,
to receive you into our house this night, let us, if perhaps we
may better ourselves thereby, talk with you of all things that
have happened to you in your pilgrimage.

CHR. With a very good will, and I am glad that you are so well
disposed.

PIETY. What moved you at first to betake yourself to a pilgrim's
life?

CHR. I was driven out of my native country, by a dreadful sound
that was in mine ears; to wit, that unavoidable destruction did
attend me, if I abode in that country place where I was.

PIETY. But how did it happen that you came out of your country
this way?

CHR. It was as God would have it; for when I was under the fears
of destruction, I did not know whither to go; but by chance there
came a man, even to me, as I was trembling and weeping, whose name
is Evangelist, and he directed me to the wicket-gate, which else
I should never have found, and so set me into the way that hath
led me directly to this house.

PIETY. But did you not come by the house of the Interpreter?

CHR. Yes, and did see such things there, the remembrance of which
will stick by me as long as I live; especially three things, to
wit, how Christ, in despite of Satan, maintains His work of grace
in the heart; how the man had sinned himself quite out of hopes of
God's mercy; and also the dream of him that thought in his sleep
the day of judgment was come.

PIETY. Why, did you hear him tell his dream?

CHR. Yes, and a dreadful one it was. I thought it made my heart
ache as he was telling of it; but yet I am glad I heard it.

PIETY. Was that all that you saw at the house of the Interpreter?

CHR. No; he took me and had me where he showed me a stately palace,
and how the people were clad in gold that were in it; and how
there came a venturous man and cut his way through the armed men
that stood in the door to keep him out; and how he was bid to come
in, and win eternal glory. Methought those things did ravish my
heart! I would have staid at that good man's house a twelvemonth,
but that I knew I had further to go.

PIETY. And what saw you else in the way?

CHR. Saw! why, I went but a little further, and I saw one, as
I thought in my mind, hang bleeding upon the tree; and the very
sight of Him made my burden fall off my back (for I groaned under
a very heavy burden), but then it fell down from off me. It was
a strange thing to me, for I never saw such a thing before; yea,
and while I stood looking up, for then I could not forbear looking,
three Shining Ones came to me. One of them testified that my sins
were forgiven me; another stripped me of my rags, and gave me this
broidered coat which you see; and the third set the mark which you
see in my forehead, and gave me this sealed roll. (And with that
he plucked it out of his bosom).

PIETY. But you saw more than this, did you not?

CHR. The things that I have told you were the best, yet some
other matters I saw, as, namely, I saw three men, Simple, Sloth,
and Presumption, lie asleep a little out of the way, as I came,
with irons upon their heels; but do you think I could awake them?
I also saw Formality and Hypocrisy come tumbling over the wall, to
go, as they pretended, to Zion, but they were quickly lost, even
as I myself did tell them; but they would not believe. But above
all, I found it hard work to get up this hill, and as hard to come
by the lions' mouths; and truly if it had not been for the good
man, the porter that stands at the gate, I do not know but that
after all I might have gone back again; but now, I thank God I am
here, and I thank you for receiving of me.

Then Prudence thought good to ask him a few questions, and desired
his answer to them.

PRUD. Do you not think sometimes of the country from whence you
came?

CHR. Yes, but with much shame and detestation: "truly if I had been
mindful of that country from whence I came out, I might have had
opportunity to have returned; but now I desire a better country,
that is, an heavenly" (Heb. 11:15, 16).

PRUD. Do you not yet bear away with you some of the things that
then you were conversant withal?

CHR. Yes, but greatly against my will; especially my inward and
carnal cogitations, with which all my countrymen, as well as
myself, were delighted; but now all those things are my grief; and
might I but choose mine own things, I would choose never to think
of those things more; but when I would be doing of that which is
best, that which is worst is with me (Rom. 7).

PRUD. Do you not find sometimes, as if those things were vanquished,
which at other times are your perplexity?

CHR. Yes, but that is but seldom; but they are to me golden hours,
in which such things happen to me.[69]

PRUD. Can you remember by what means you find your annoyances, at
times, as if they were vanquished?

CHR. Yes; when I think what I saw at the cross, that will do it;
and when I look upon my broidered coat, that will do it; also
when I look into the roll that I carry in my bosom, that will do
it; and when my thoughts wax warm about whither I am going, that
will do it.[70]

PRUD. And what is it that makes you so desirous to go to Mount
Zion?

CHR. Why, there I hope to see Him alive that did hang dead on the
cross; and there I hope to be rid of all those things that to this
day are in me an annoyance to me; there, they say, there is no
death; and there I shall dwell with such company as I like best
(Isa. 25:8; Rev. 21:4). For, to tell you truth, I love Him, because
I was by Him eased of my burden; and I am weary of my inward
sickness. I would fain be where I shall die no more, and with the
company that shall continually cry, "Holy, holy, holy."

Then said Charity to Christian, Have you a family? Are you a
married man?

CHR. I have a wife and four small children.[71]

CHAR. And why did you not bring them along with you?

CHR. Then Christian wept, and said, O how willingly would I have
done it! but they were all of them utterly averse to my going on
pilgrimage.

CHAR. But you should have talked to them, and have endeavoured to
have shown them the danger of being behind.

CHR. So I did; and told them also what God had shown to me of the
destruction of our city; "but I seemed to them as one that mocked,"
and they believed me not (Gen. 19:14).

CHAR. And did you pray to God that He would bless your counsel to
them?

CHR. Yes, and that with much affection; for you must think that
my wife and poor children were very dear unto me.

CHAR. But did you tell them of your own sorrow, and fear of
destruction? for I suppose that destruction was visible enough to
you.

CHR. Yes, over, and over, and over. They might also see my fears
in my countenance, in my tears, and also in my trembling under
the apprehension of the judgment that did hang over our heads;
but all was not sufficient to prevail with them to come with me.

CHAR. But what could they say for themselves, why they came not?

CHR. Why, my wife was afraid of losing this world, and my children
were given to the foolish delights of youth; so what by one thing,
and what by another, they left me to wander in this manner alone.

CHAR. But did you not, with your vain life, damp all that you by
words used by way of persuasion to bring them away with you?[72]

CHR. Indeed, I cannot commend my life; for I am conscious to
myself of many failings therein; I know also, that a man by his
conversation may soon overthrow, what by argument or persuasion
he doth labour to fasten upon others for their good. Yet this I
can say, I was very wary of giving them occasion, by any unseemly
action, to make them averse to going on pilgrimage.[73] Yea, for
this very thing, they would tell me I was too precise, and that
I denied myself of things, for their sakes, in which they saw
no evil. Nay, I think I may say, that if what they saw in me did
hinder them, it was my great tenderness in sinning against God,
or of doing any wrong to my neighbour.

CHAR. Indeed Cain hated his brother, "because his own works were
evil, and his brother's righteous" (1 John 3:12); and if thy wife
and children have been offended with thee for this, they thereby
show themselves to be implacable to good, and "thou hast delivered
thy soul from their blood" (Ezek. 3:19).

Now I saw in my dream, that thus they sat talking together until
supper was ready.[74] So when they had made ready, they sat down
to meat. Now the table was furnished "with fat things, and with
wine that was well refined": and all their talk at the table was
about the Lord of the hill; as, namely, about what He had done, and
wherefore He did what He did, and why He had builded that house.
And by what they said, I perceived that He had been a great warrior,
and had fought with and slain "him that had the power of death,"
but not without great danger to Himself, which made me love Him
the more[75] (Heb. 2:14, 15).

For, as they said, and as I believe (said Christian), He did it
with the loss of much blood; but that which put glory of grace into
all He did, was, that He did it out of pure love to His country.
And besides, there were some of them of the household that said
they had been and spoke with Him since He did die on the cross;
and they have attested that they had it from His own lips, that
He is such a lover of poor pilgrims, that the like is not to be
found from the east to the west.

They, moreover, gave an instance of what they affirmed, and that
was, He had stripped Himself of His glory, that He might do this
for the poor; and that they heard Him say and affirm, "that He
would not dwell in the mountain of Zion alone." They said, moreover,
that He had made many pilgrims princes, though by nature they were
beggars born, and their original had been the dunghill (1 Sam.
2:8; Psa. 113:7).

Thus they discoursed together till late at night; and after they
had committed themselves to their Lord for protection, they betook
themselves to rest: the Pilgrim they laid in a large upper chamber,
whose window opened toward the sun-rising; the name of the chamber
was Peace;[76] where he slept till break of day, and then he awoke
and sang[77]-

Where am I now? Is this the love and care Of Jesus for the men
that pilgrims are? Thus to provide! that I should be forgiven!
And dwell already the next door to Heaven!

So, in the morning, they all got up; and after some more discourse,
they told him that he should not depart till they had shown him
the rarities of that place. And first, they had him into the study,
where they showed him records of the greatest antiquity; in which,
as I remember my dream, they showed him first the pedigree of the
Lord of the hill, that He was the Son of the Ancient of Days, and
came by that eternal generation. Here also was more fully recorded
the acts that He had done, and the names of many hundreds that
He had taken into His service; and how He had placed them in such
habitations, that could neither by length of days, nor decays of
nature, be dissolved.

Then they read to him some of the worthy acts that some of His
servants had done: as, how they had "subdued kingdoms, wrought
righteousness, obtained promises, stopped the mouths of lions,
quenched the violence of fire, escaped the edge of the sword, out
of weakness were made strong, waxed valiant in fight, and turned
to flight the armies of the aliens" (Heb. 11:33, 34).

They then read again in another part of the records of the house,
where it was showed how willing their Lord was to receive into His
favour any, even any, though they in time past had offered great
affronts to His person and proceedings. Here also were several
other histories of many other famous things, of all which Christian
had a view; as of things both ancient and modern; together with
prophecies and predictions of things that have their certain
accomplishment, both to the dread and amazement of enemies, and
the comfort and solace of pilgrims.

The next day they took him and had him into the armoury, where they
showed him all manner of furniture, which their Lord had provided
for pilgrims, as sword, shield, helmet, breastplate, all-prayer,
and shoes that would not wear out.[78] And there was here enough
of this to harness out as many men, for the service of their Lord,
as there be stars in the Heaven for multitude.[79]

They also showed him some of the engines with which some of his
servants had done wonderful things. They showed him Moses' rod;
the hammer and nail with which Jael slew Sisera; the pitchers,
trumpets, and lamps too, with which Gibeon put to flight the armies
of Midian. Then they showed him the ox's goad wherewith Shamgar
slew 600 men. They showed him, also, the jaw-bone with which Samson
did such mighty feats. They showed him, moreover, the sling and
stone with which David slew Goliath of Gath; and the sword, also,
with which their Lord will kill the Man of Sin, in the day that
he shall rise up to the prey. They showed him, besides, many
excellent things, with which Christian was much delighted. This
done, they went to their rest again.[80]

Then I saw in my dream, that, on the morrow, he got up to go
forward; but they desired him to stay till the next day also;
and then, said they, we will, if the day be clear, show you the
Delectable Mountains,[81] which, they said, would yet further add
to his comfort, because they were nearer the desired haven than
the place where at present he was; so he consented and staid. When
the morning was up, they had him to the top of the house, and bid
him look south; so he did; and, behold, at a great distance, he
saw a most pleasant mountainous country, beautified with woods,
vineyards, fruits of all sorts, flowers also, with springs and
fountains, very delectable to behold (Isa. 33:16, 17). Then he
asked the name of the country. They said it was Immanuel's Land;
and it is as common, said they, as this hill is, to and for all
the pilgrims. And when thou comest there, from thence, said they,
thou mayest see to the gate of the Celestial City, as the shepherds
that live there will make appear.

Now, he bethought himself of setting forward, and they were willing
he should, But first, said they, let us go again into the armoury.
So they did; and when they came there, they harnessed him from
head to foot with what was of proof, lest, perhaps, he should meet
with assaults in the way. He being, therefore, thus accoutred,
walketh out with his friends to the gate, and there he asked the
porter if he saw any pilgrims pass by. Then the porter answered,
Yes.

CHR. Pray, did you know him? said he.

POR. I asked his name, and he told me it was Faithful.

CHR. O, said Christian, I know him; he is my townsman, my near
neighbour; he comes from the place where I was born. How far do
you think he may be before?

POR. He is got by this time below the hill.

CHR. Well, said Christian, good Porter, the Lord be with thee,
and add to all thy blessings much increase, for the kindness that
thou hast showed to me.

Then he began to go forward; but Discretion, Piety, Charity, and
Prudence, would accompany him down to the foot of the hill. So
they went on together, reiterating their former discourses, till
they came to go down the hill. Then, said Christian, as it was
difficult coming up, so, so far as I can see, it is dangerous
going down. Yes, said Prudence, so it is, for it is a hard matter
for a man to go down into the Valley of Humiliation, as thou art
now, and to catch no slip by the way; therefore, said they, are
we come out to accompany thee down the hill. So he began to go
down, but very warily; yet he caught a slip or two.[82] Then I
saw in my dream that these good companions, when Christian was
gone to the bottom of the hill, gave him a loaf of bread, a bottle
of wine, and a cluster of raisins; and then he went on his way.

But now, in this Valley of Humiliation, poor Christian was hard
put to it; for he had gone but a little way, before he espied a
foul fiend coming over the field to meet him; his name is Apollyon.
Then did Christian begin to be afraid, and to cast in his mind
whether to go back or to stand his ground. But he considered again
that he had no armour for his back; and, therefore, thought that
to turn the back to him might give him the greater advantage, with
ease to pierce him with his darts.[83] Therefore he resolved to
venture and stand his ground; for, thought he, had I no more in
mine eye than the saving of my life, it would be the best way to
stand.

So he went on, and Apollyon met him. Now the monster was hideous
to behold; he was clothed with scales, like a fish (and they are
his pride), he had wings like a dragon, feet like a bear, and out
of his belly came fire and smoke, and his mouth was as the mouth
of a lion.[84] When he was come up to Christian, he beheld him with
a disdainful countenance, and thus began to question with him.

APOL. Whence come you? and whither are you bound?

CHR. I am come from the City of Destruction, which is the place
of all evil, and am going to the City of Zion.

APOL. By this I perceive thou art one of my subjects, for all
that country is mine, and I am the prince and god of it. How is
it, then, that thou hast run away from thy king? Were it not that
I hope thou mayest do me more service, I would strike thee now,
at one blow, to the ground.

CHR. I was born, indeed, in your dominions, but your service was
hard, and your wages such as a man could not live on, "for the
wages of sin is death" (Rom. 6:23); therefore, when I was come
to years, I did as other considerate persons do, look out, if,
perhaps, I might mend myself.

APOL. There is no prince that will thus lightly lose his subjects,[85]
neither will I as yet lose thee; but since thou complainest of thy
service and wages, be content to go back; what our country will
afford, I do here promise to give thee.

CHR. But I have let myself to another, even to the King of princes;
and how can I, with fairness, go back with thee?

APOL. Thou hast done in this according to the proverb, "Changed a
bad for a worse"; but it is ordinary for those that have professed
themselves His servants, after a while to give Him the slip, and
return again to me. Do thou so too, and all shall be well.

CHR. I have given Him my faith, and sworn my allegiance to Him;
how, then, can I go back from this, and not be hanged as a traitor?

APOL. Thou didst the same to me, and yet I am willing to pass by
all, if now thou wilt yet turn again and go back.

CHR. What I promised thee was in my nonage;[86] and, besides, I
count the Prince under whose banner now I stand is able to absolve
me; yea, and to pardon also what I did as to my compliance with
thee; and besides, O thou destroying Apollyon! to speak truth,
I like His service, His wages, His servants, His government, His
company, and country, better than thine; and, therefore, leave off
to persuade me further; I am His servant, and I will follow Him.

APOL. Consider again, when thou art in cool blood, what thou art
like to meet with in the way that thou goest. Thou knowest that,
for the most part, His servants come to an ill end, because they
are transgressors against me and my ways. How many of them have
been put to shameful deaths! and, besides, thou countest His service
better than mine, whereas He never came yet from the place where
He is to deliver any that served Him out of their hands; but as
for me, how many times, as all the world very well knows, have I
delivered, either by power or fraud, those that have faithfully
served me, from Him and His, though taken by them; and so I will
deliver thee.

CHR. His forbearing at present to deliver them is on purpose to
try their love, whether they will cleave to Him to the end; and
as for the ill end thou sayest they come to, that is most glorious
in their account; for, for present deliverance, they do not much
expect it, for they stay for their glory, and then they shall have
it, when their Prince comes in His and the glory of the angels.

APOL. Thou hast already been unfaithful in thy service to Him;
and how dost thou think to receive wages of Him?

CHR. Wherein, O Apollyon! have I been unfaithful to Him?

APOL. Thou didst faint at first setting out, when thou wast almost
choked in the Gulf of Despond; thou didst attempt wrong ways to
be rid of thy burden, whereas against thou shouldest have stayed
till thy Prince had taken it off; thou didst sinfully sleep, and
lose thy choice thing; thou wast, also, almost persuaded to go back,
at the sight of the lions; and when thou talkest of thy journey,
and of what thou hast heard and seen, thou art inwardly desirous
of vain-glory in all that thou sayest or doest.[87]

CHR. All this is true, and much more which thou has left out;
but the Prince, whom I serve and honour, is merciful, and ready
to forgive; but, besides, these infirmities possessed me in thy
country, for there I sucked them in; and I have groaned under
them, been sorry for them, and have obtained pardon of my Prince.[88]

APOL. Then Apollyon broke out into a grievous rage, saying, I am
an enemy to this Prince; I hate His person, His laws, and people;
I am come out on purpose to withstand thee.

CHR. Apollyon, beware what you do; for I am in the king's highway,
the way of holiness; therefore take heed to yourself.

APOL. Then Apollyon straddled quite over the whole breadth of the
way, and said, I am void of fear in this matter: prepare thyself
to die; for I swear by my infernal den, that thou shalt go no
further; here will I spill thy soul.

And with that he threw a flaming dart at his breast;[89] but
Christian had a shield in his hand, with which he caught it, and
so prevented the danger of that.

Then did Christian draw; for he saw it was time to bestir him: and
Apollyon as fast made at him, throwing darts as thick as hail; by
the which, notwithstanding all that Christian could do to avoid
it, Apollyon wounded him in his head, his hand, and foot. This
made Christian give a little back; Apollyon, therefore, followed
his work amain, and Christian again took courage, and resisted
as manfully as he could. This sore combat lasted for above half
a day, even till Christian was almost quite spent; for you must
know, that Christian, by reason of his wounds, must needs grow
weaker and weaker.

Then Apollyon, espying his opportunity, began to gather up close
to Christian, and wrestling with him, gave him a dreadful fall;
and with that, Christian's sword flew out of his hand. Then said
Apollyon, I am sure of thee now.[90] And with that he had almost
pressed him to death; so that Christian began to despair of life:
but as God would have it, while Apollyon was fetching of his last
blow, thereby to make a full end of this good man, Christian nimbly
stretched out his hand for his sword, and caught it, saying,
"Rejoice not against me, O mine enemy: when I fall, I shall arise"
(Micah. 7:8); and with that gave him a deadly thrust, which made
him give back, as one that had received his mortal wound. Christian
perceiving that, made at him again, saying, "Nay, in all these
things we are more than conquerors, through Him that loved us"
(Rom. 8:37). And with that Apollyon spread forth his dragon's
wings, and sped him away, that Christian for a season[91] saw him
no more[92] (James 4:7).

In this combat no man can imagine, unless he had seen and heard as
I did, what yelling and hideous roaring Apollyon made all the time
of the fight-he spake like a dragon; and, on the other side, what
sighs and groans burst from Christian's heart. I never saw him all
the while give so much as one pleasant look, till he perceived he
had wounded Apollyon with his two-edged sword; then, indeed, he
did smile, and look upward; but it was the most dreadful sight
that ever I saw.[93]

So when the battle was over, Christian said, "I will here give
thanks to Him that delivered me out of the mouth of the lion, to
Him that did help me against Apollyon." And so he did, saying-

Great Beelzebub, the captain of this fiend, Design'd my ruin;
therefore to this end He sent him harness'd out; and he with rage,
That hellish was, did fiercely me engage. But blessed Michael helped
me, and I, By dint of sword, did quickly make him fly. Therefore
to him let me give lasting praise, And thank and bless his holy
name always.

Then there came to him a hand, with some of the leaves of the tree
of life, the which Christian took, and applied to the wounds that
he had received in the battle, and was healed immediately.[94]
He also sat down in that place to eat bread, and to drink of the
bottle that was given him a little before; so being refreshed,
he addressed himself to his journey, with his sword drawn in his
hand; for he said, I know not but some other enemy may be at hand.
But he met with no other affront from Apollyon quite through this
valley.

Now, at the end of this valley, was another, The Valley of the
Shadow of Death. and Christian must needs go through it, because
the way to the Celestial City lay through the midst of it. Now
this valley is a very solitary place. The prophet Jeremiah thus
describes it: "A wilderness, a land of deserts, and of pits, a
land of drought, and of the shadow of death, a land that no man"
(but a Christian) "passed through, and where no man dwelt" (Jer.
2:6).

Now here Christian was worse put to it than in his fight with
Apollyon; as by the sequel you shall see.[95]

I saw then in my dream, that when Christian was got to the borders
of the Shadow of Death, there met him two men, children of them
that brought up an evil report of the good land (Num. 13), making
haste to go back; to whom Christian spake as follows-

CHR. Whither are you going?

MEN. They said, Back! back! and we would have you to do so too,
if either life or peace is prized by you.

CHR. Why? what's the matter? said Christian.

MEN. Matter! said they; we were going that way as you are going,
and went as far as we durst; and indeed we were almost past coming
back; for had we gone a little further, we had not been here to
bring the news to thee.

CHR. But what have you met with? said Christian.

MEN. Why, we were almost in the Valley of the Shadow of Death; but
that, by good hap, we looked before us, and saw the danger before
we came to it (Psa. 44:19; 107:10).

CHR. But what have you seen? said Christian.

MEN. Seen! Why, the valley itself, which is as dark as pitch; we
also saw there the hobgoblins, satyrs, and dragons of the pit; we
heard also in that Valley a continual howling and yelling, as of
a people under unutterable misery, who there sat bound in affliction
and irons; and over that Valley hangs the discouraging clouds of
confusion. Death also doth always spread his wings over it. In a
word, it is every whit dreadful, being utterly without order (Job
3:5; 10:26).

CHR. Then said Christian, I perceive not yet, by what you have
said, but that this is my way to the desired haven[96] (Jer. 2:6).

MEN. Be it thy way; we will not choose it for ours. So they parted,
and Christian went on his way, but still with his sword drawn in
his hand; for fear lest he should be assaulted.

I saw then in my dream so far as this valley reached, there was
on the right hand a very deep ditch: that ditch is it into which
the blind have led the blind in all ages, and have both there
miserably perished[97] (Psa. 69:14, 15). Again, behold, on the
left hand, there was a very dangerous quag, into which, if even
a good man falls, he can find no bottom for his foot to stand on.
Into that quag king David once did fall, and had no doubt therein
been smothered, had not HE that is able plucked him out.

The pathway was here also exceeding narrow, and therefore good
Christian was the more put to it; for when he sought, in the dark,
to shun the ditch on the one hand, he was ready to tip over into
the mire on the other; also when he sought to escape the mire,
without great carefulness he would be ready to fall into the ditch.
Thus he went on, and I heard him here sigh bitterly; for besides
the dangers mentioned above, the pathway was here so dark, that
ofttimes, when he lift up his foot to set forward, he knew not
where, or upon what he should set it next.

About the midst of this valley, I perceived the mouth of hell to
be, and it stood also hard by the way-side. Now, thought Christian,
what shall I do? And ever and anon the flame and smoke would come
out in such abundance, with sparks and hideous noises (things that
cared not for Christian's sword, as did Apollyon before), that
he was forced to put up his sword, and betake himself to another
weapon, called All-prayer (Eph. 4:18). So he cried in my hearing,
"O Lord, I beseech Thee, deliver my soul!" (Psa. 116:4). Thus
he went on a great while, yet still the flames would be reaching
towards him.[98] Also be heard doleful voices, and rushings to and
fro, so that sometimes he thought he should be torn in pieces, or
trodden down like mire in the streets. This frightful sight was
seen, and these dreadful noises were heard by him for several miles
together. And, coming to a place, where be thought he heard a
company of fiends coming forward to meet him, he stopped and began
to muse what he had best to do. Sometimes he had half a thought
to go back; then again he thought he might be half way through
the valley; he remembered also how be had already vanquished many
a danger, and that the danger of going back might be much more
than for to go forward; so he resolved to go on. Yet the fiends
seemed to come nearer and nearer; but when they were come even
almost at him, he cried out with a most vehement voice, "I will
walk in the strength of the Lord God"; so they gave back, and came
no further.

One thing I would not let slip; I took notice that now poor
Christian was so confounded, that he did not know his own voice;
and thus I perceived it. Just when he was come over against the
mouth of the burning pit, one of the wicked ones got behind him,
and stept up softly to him, and, whisperingly, suggested many
grievous blasphemies to him, which he verily thought had proceeded
from his own mind. This put Christian more to it than anything
that he met with before; even to think that he should now blaspheme
Him that he loved so much before; yet, if he could have helped it,
he would not have done it; but he had not the discretion either
to stop his ears, or to know from whence these blasphemies came.[99]

When Christian had traveled in this disconsolate condition some
considerable time, he thought he heard the voice of a man, as
going before him, saying, "Though I walk through the valley of
the shadow of death, I will fear no evil; for Thou art with me"
(Psa. 23:4).[100]

Then he was glad, and that for these reasons:

First, Because he gathered from thence, that some who feared God,
were in this valley as well as himself.

Secondly, For that he perceived God was with them, though in that
dark and dismal state; and why not, thought he, with me? though,
by reason of the impediment that attends this place, I cannot
perceive it (Job. 9:11).

Thirdly, For that he hoped, could he overtake them, to have company
by and by. So he went on, and called to him that was before; but
he knew not what to answer; for that he also thought himself to be
alone. And by and by the day broke; then said Christian, He hath
turned "the shadow of death into the morning" (Amos 5:8).[101]

Now morning being come, he looked back, not out of desire to
return, but to see, by the light of the day, what hazards he had
gone through in the dark. So he saw more perfectly the ditch that
was on the one hand, and the quag that was on the other; also
how narrow the way was which led betwixt them both; also now he
saw the hobgoblins, and satyrs, and dragons of the pit, but all
afar off (for after break of day, they came not nigh); yet they
were discovered to him, according to that which is written, "He
discovereth deep things out of darkness, and bringeth out to light
the shadow of death" (Job 12:22).

Now was Christian much affected with his deliverance from all the
dangers of his solitary way; which dangers, though he feared them
more before, yet he saw them more clearly now, because the light
of the day made them conspicuous to him. And about this time the
sun was rising, and this was another mercy to Christian; for you
must note, that though the first part of the Valley of the Shadow
of Death was dangerous, yet this second part which he was yet to
go, was, if possible, far more dangerous:[102] for from the place
where he now stood, even to the end of the valley, the way was
all along set so full of snares, traps, gins, and nets here, and
so full of pits, pitfalls, deep holes, and shelvings down there,
that had it now been dark, as it were when he came the first part
of the way, had he had a thousand souls, they had in reason been
cast away;[103] but, as I said, just now the sun was rising. Then
said he, "His candle shineth upon my head, and by His light I walk
through darkness" (Job 29:3).

In this light, therefore, he came to the end of the valley. Now I
saw in my dream, that at the end of this valley lay blood, bones,
ashes, and mangled bodies of men, even of pilgrims that had gone
this way formerly; and while I was musing what should be the
reason, I espied a little before me a cave, where two giants, POPE
and PAGAN, dwelt in old time; by whose power and tyranny the men
whose bones, blood, ashes, &c., lay there, were cruelly put to
death.[104] But by this place Christian went without much danger,
whereat I somewhat wondered; but I have learnt since, that PAGAN
has been dead many a day; and as for the other, though he be yet
alive, he is, by reason of age, and also of the many shrewd brushes
that he met with in his younger days, grown so crazy and stiff in
his joints, that he can now do little more than sit in his cave's
mouth, grinning at pilgrims as they go by, and biting his nails
because he cannot come at them.[105]

So I saw that Christian went on his way; yet, at the sight of the
Old Man that sat in the mouth of the cave, he could not tell what
to think, especially because he spake to him, though he could not
go after him; saying, "You will never mend, till more of you be
burned." But he held his peace, and set a good face on it, and so
went by and catched no hurt.[106] Then sang Christian,

O world of wonders! (I can say no less) That I should be preserv'd
in that distress That I have met with here! O blessed be That
hand that from it hath deliver'd me! Dangers in darkness, devils,
hell, and sin, Did compass me, while I this vale was in: Yea,
snares and pits, and traps, and nets, did lie My path about, that
worthless, silly I Might have been catch'd, entangled, and cast
down; But since I live, let JESUS wear the crown.

Now, as Christian went on his way, he came to a little ascent,
which was cast up on purpose, that pilgrims might see before them.
Up there, therefore, Christian went; and looking forward, he saw
Faithful before him, upon his journey. Then said Christian aloud,
"Ho! ho! Soho! stay, and I will be your companion."[107] At that,
Faithful looked behind him; to whom Christian cried again, "Stay,
stay, till I come up to you." But Faithful answered, "No, I am
upon my life, and the avenger of blood is behind me."

At this, Christian was somewhat moved, and putting to all his strength,
he quickly takes got up with Faithful, and did also overrun him;
so the last was first. Then did Christian vain-gloriously smile,
because he had gotten the start of his brother;[108] but not
taking good heed to his feet, he suddenly stumbled and fell, and
could not rise again, until Faithful came up to help him.

Then I saw in my dream, they went very lovingly on together, and
had sweet discourse of all things that had happened to them in
their pilgrimage; and thus Christian began.

CHR. My honoured and well-beloved brother, Faithful, I am glad that
I have overtaken you; and that God has so tempered our spirits,
that we can walk as companions in this so pleasant a path.

FAITH. I had thought, dear friend, to have had your company quite
from our town; but you did get the start of me, wherefore I was
forced to come thus much of the way alone.

CHR. How long did you stay in the City of Destruction, before you
set out after me on your pilgrimage

FAITH. Till I could stay no longer; for there was great talk
presently after you were gone out, that our city would, in short
time, with fire from Heaven, be burned down to the ground.

CHR. What! did your neighbours talk so?

FAITH. Yes, it was for a while in everybody's mouth.

CHR. What! and did no more of them but you come out to escape the
danger?

FAITH. Though there were, as I said, a great talk thereabout, yet
I do not think they did firmly believe it. For in the heat of the
discourse, I heard some of them deridingly speak of you, and of
your desperate journey (for so they called this your pilgrimage),
but I did believe, and do still, that the end of our city will be
with fire and brimstone from above; and therefore I have made my
escape.

CHR. Did you hear no talk of neighbour Pliable?

FAITH. Yes, Christian, I heard that he followed you till he came
at the Slough of Despond, where, as some said, he fell in; but he
would not be known to have so done; but I am sure he was soundly
bedabbled with that kind of dirt.

CHR. And what said the neighbours to him?

FAITH. He hath, since his going back, been had greatly in derision,
and that among all sorts of people; some do mock and despise him;
and scarce will any set him on work. He is now seven times worse
than if he had never gone out of the City.[109]

CHR. But why should they be so set against him, since they also
despise the way that he forsook?

FAITH. O! they say, Hang him, he is a turn-coat; he was not true
to his profession. I think God has stirred up even his enemies
to hiss at him, and make him a proverb, because he hath forsaken
the way (Jer. 29:18, 19).

CHR. Had you no talk with him before you came out?

FAITH. I met him once in the streets, but be leered away on the
other side, as one ashamed of what he had done; so I spake not to
him.

CHR. Well, at my first setting out, I had hopes of that man; but
now I fear he will perish in the overthrow of the city; For it is
happened to him according to the true proverb, "The dog is turned
to his own vomit again; and the sow that was washed, to her
wallowing in the mire" (2 Peter 2:22).

FAITH. These are my fears of him too; but who can hinder that
which will be?

CHR. Well, neighbour Faithful, said Christian, let us leave him,
and talk of things that more immediately concern ourselves. Tell
me now, what you have met with in the way as you came; for I know
you have met with some things, or else it may be writ for a wonder.

FAITH. I escaped the Slough that I perceived you fell into, and
got up to the gate without that danger; only I met with one whose
name was Wanton, who had like to have done me a mischief.

CHR. It was well you escaped her net; Joseph was hard put to it by
her, and he escaped her as you did; but it had like to have cost
him his life (Gen. 39:11-13). But what did she do to you?

FAITH. You cannot think, but that you know something, what a
flattering tongue she had; she lay at me hard to turn aside with
her, promising me all manner of content.

CHR. Nay, she did not promise you the content of a good conscience.

FAITH. You know what I mean; all carnal and fleshly content.

CHR. Thank God you have escaped her; "the abhorred of the Lord
shall fall into her ditch" (Pro. 22:14).

FAITH. Nay, I know not whether I did wholly escape her or no.

CHR. Why, I trow[110] you did not consent to her desires?

FAITH. No, not to defile myself; for I remembered an old writing
that I had seen, which said, "Her steps take hold on hell" (Prov.
5:5). So I shut mine eyes, because I would not be bewitched with
her looks (Job 31:1). Then she railed on me, and I went my way.[111]

CHR. Did you meet with no other assault as you came?

FAITH. When I came to the foot of the hill called Difficulty,
I met with a very aged man, who asked me what I was, and whither
bound. I told him that I am a pilgrim, going to the Celestial
City. Then said the old man, Thou lookest like an honest fellow;
wilt thou be content to dwell with me for the wages that I shall
give thee? Then I asked him his name, and where he dwelt. He said
his name was Adam the First, and that he dwelt in the town of
Deceit (Eph. 4:22). I asked him then, what was his work, and what
the wages that he would give. He told me, that his work was many
delights; and his wages, that I should be his heir at last.
I further asked him, what house he kept, and what other servants
he had. So he told me, that his house was maintained with all the
dainties in the world; and that his servants were those of his
own begetting. Then I asked if he had any children. He said that
he had but three daughters; the Lust of the Flesh, the Lust of the
Eyes, and the Pride of Life, and that I should marry them all[112]
if I would (1 John 2:16). Then I asked how long time he would
have me live with him? And he told me, As long as he lived himself.

CHR. Well, and what conclusion came the old man and you to, at
last?

FAITH. Why, at first, I found myself somewhat inclinable to go
with the man, for I thought he spake very fair; but looking in
his forehead, as I talked with him, I saw there written, "Put off
the old man with his deeds."

CHR. And how then?

FAITH. Then it came burning hot into my mind, whatever he said,
and however he flattered, when he got me home to his house, he
would sell me for a slave.[113] So I bid him forbear to talk, for
I would not come near the door of his house. Then he reviled me,
and told me, that he would send such a one after me, that should
make my way bitter to my soul. So I turned to go away from him;
but just as I turned myself to go thence, I felt him take hold of
my flesh, and give me such a deadly twitch back, that I thought
he had pulled part of me after himself. This made me cry, "O
wretched man!" (Rom. 7:24). So I went on my way up the hill.

Now when I had got about half way up, I looked behind, and saw one
coming after me, swift as the wind; so he overtook me just about
the place where the settle stands.

CHR. Just there, said Christian, did I sit down to rest me; but
being overcome with sleep, I there lost this roll out of my bosom

FAITH. But, good brother, hear me out. So soon as the man overtook
me, he was but a word and a blow, for down he knocked me, and laid
me for dead.[114] But when I was a little come to myself again, I
asked him wherefore he served me so. He said, because of my secret
inclining to Adam the First: and with that he struck me another
deadly blow on the breast, and beat me down backward; so I lay
at his foot as dead as before. So, when I came to myself again,
I cried him mercy; but he said, I know not how to show mercy; and
with that knocked me down again.[115] He had doubtless made an
end of me, but that One came by, and bid him forbear.

CHR. Who was that that bid him forbear.

FAITH. I did not know Him at first, but as He went by, I perceived
the holes in His hands, and in His side; then I concluded that He
was our Lord. So I went up the hill.

CHR. That man that overtook you was Moses. He spareth none, neither
knoweth he how to show mercy to those that transgress his law.

FAITH. I know it very well; it was not the first time that he has
met with me. It was he that came to me when I dwelt securely at
home, and that told me he would burn my house over my head, if I
stayed there.

CHR. But did you not see the house that stood there on the top of
the hill, on the side of which Moses met you?

FAITH. Yes, and the lions too, before I came at it; but for the
lions, I think they were asleep; for it was about noon; and because
I had so much of the day before me, I passed by the porter, and
came down the hill.

CHR. He told me indeed, that he saw you go by, but I wish you
had called at the house, for they would have showed you so many
rarities, that you would scarce have forgot them to the day of
your death. But pray tell me, Did you meet nobody in the Valley
of Humility?

FAITH. Yes, I met with one Discontent, who would willingly have
persuaded me to go back again with him; his reason was, for that
the valley was altogether without honour. He told me, moreover,
that there to go was the way to disobey all my friends, as Pride,
Arrogancy, Self-conceit, Worldly-glory, with others, who, he knew,
as he said, would be very much offended, if I made such a fool of
myself as to wade through this valley.

CHR. Well, and how did you answer him?

FAITH. I told him that although all these that he named might
claim kindred of me, and that rightly, for indeed they were my
relations according to the flesh, yet since I became a pilgrim,
they have disowned me, as I also have rejected them; and therefore
they were to me now no more than if they had never been of my
lineage.

I told him, moreover, that as to this valley he had quite misrepresented
the thing; "for before honour is humility; and a haughty spirit
before a fall." Therefore, said I, I had rather go through this
valley to the honour that was so accounted by the wisest, than
choose that which he esteemed most worthy our affections.

CHR. Met you with nothing else in that valley?

FAITH. Yes, I met with Shame; but of all the men that I met with
in my pilgrimage, he, I think, bears the wrong name. The others
would be said nay, after a little argumentation, and somewhat
else; but this bold-faced Shame would never have done.[116]

CHR. Why, what did he say to you?

FAITH. What! why, he objected against religion itself; he said it
was a pitiful, low, sneaking business for a man to mind religion;
he said that a tender conscience was an unmanly thing; and that
for a man to watch over his words and ways, so as to tie up himself
from that hectoring liberty, that the brave spirits of the times
accustom themselves unto, would make him the ridicule of the times.
He objected also, that but few of the mighty, rich, or wise, were
ever of my opinion (1 Cor. 1:26; 3:18; Phil. 3:7, 8); nor any of
them neither (John 7:48), before they were persuaded to be fools,
and to be of a voluntary fondness, to venture the loss of all, for
nobody knows what. He moreover objected the base and low estate
and condition of those that were chiefly the pilgrims, of the
times in which they lived; also their ignorance, and want of
understanding in all natural science. Yea, he did hold me to
it at that rate also, about a great many more things than here I
relate; as, that it was a shame to sit whining and mourning under
a sermon, and a shame to come sighing and groaning home; that it
was a shame to ask my neighbour forgiveness for petty faults, or
to make restitution where I have taken from any. He said also,
that religion made a man grow strange to the great, because of a
few vices, which he called by finer names; and made him own and
respect the base, because of the same religious fraternity. And
is not this, said he, a shame?[117]

CHR. And what did you say to him?

FAITH. Say! I could not tell what to say at the first. Yea, he
put me so to it, that my blood came up in my face; even this Shame
fetched it up, and had almost beat me quite off. But, at last, I
began to consider, that "that which is highly esteemed among men,
is had in abomination with God" (Luke 16:15). And I thought again,
this Shame tells me what men are; but it tells me nothing what
God, or the Word of God is. And I thought, moreover, that at the
day of doom, we shall not be doomed to death or life, according
to the hectoring spirits of the world, but according to the wisdom
and law of the Highest. Therefore, thought I, what God says is
best, indeed is best, though all the men in the world are against
it. Seeing, then, that God prefers His religion; seeing God prefers
a tender conscience; seeing they that make themselves fools for the
kingdom of Heaven are wisest; and that the poor man that loveth
Christ is richer than the greatest man in the world that hates
Him; Shame, depart, thou art an enemy to my salvation. Shall I
entertain thee against my sovereign Lord? How then shall I look
Him in the face at His coming? Should I now be ashamed of His ways
and servants, how can I expect the blessing? (Mark 8:38). But,
indeed, this Shame was a bold villain; I could scarce shake him
out of my company; yea, he would be haunting of me, and continually
whispering me in the ear, with some one or other of the infirmities
that attend religion; but at last I told him it was but in vain
to attempt further in this business; for those things that he
disdained, in those did I see most glory; and so at last I got
past this importunate one. And when I had shaken him off, then I
began to sing-

The trials that those men do meet withal, That are obedient to the
heavenly call, Are manifold, and suited to the flesh, And come,
and come, and come again afresh; That now, or sometime else, we
by them may Be taken, overcome, and cast away. O let the pilgrims,
let the pilgrims, then, Be vigilant, and quit themselves like men.

CHR. I am glad, my brother, that thou didst withstand this villain
so bravely; for of all, as thou sayest, I think he has the wrong
name; for he is so bold as to follow us in the streets, and to
attempt to put us to shame before all men; that is, to make us
ashamed of that which is good; but if he were not himself audacious,
he would never attempt to do as he does. But let us still resist
him; for notwithstanding all his bravadoes, he promoteth the fool,
and none else. "The wise shall inherit glory," said Solomon, "but
shame shall be the promotion of fools" (Prov. 3:35).

FAITH. I think we must cry to Him for help against Shame, who
would have us to be valiant for the truth upon the earth.

CHR. You say true; but did you meet nobody else in that valley?

FAITH. No, not I, for I had sunshine all the rest of the way through
that, and also through the Valley of the Shadow of Death.[118]

CHR. It was well for you. I am sure it fared far otherwise with
me; I had for a long season, as soon almost as I entered into that
valley, a dreadful combat with that foul fiend Apollyon; yea, I
thought verily he would have killed me, especially when he got me
down and crushed me under him, as if he would have crushed me to
pieces; for as he threw me, my sword flew out of my hand; nay, he
told me he was sure of me; but I cried to God, and He heard me,
and delivered me out of all my troubles. Then I entered into the
Valley of the Shadow of Death, and had no light for almost half
the way through it.[119] I thought I should have been killed there,
over and over; but at last day broke, and the sun rose, and I went
through that which was behind with far more ease and quiet.

Moreover, I saw in my dream, that as they went on, Faithful, as he
chanced to look on one side, saw a man whose name is Talkative,[120]
walking at a distance besides them; for in this place, there was
room enough for them all to walk. He was a tall man, and something
more comely at a distance than at hand. To this man Faithful
addressed himself in this manner.

FAITH. Friend, whither away? Are you going to the heavenly country?

TALK. I am going to the same place.

FAITH. That is well; then I hope we may have your good company.

TALK. With a very good will, will I be your companion.

FAITH. Come on, then, and let us go together, and let us spend
our time in discoursing of things that are profitable.

TALK. To talk of things that are good, to me is very acceptable,
with you, or with any other; and I am glad that I have met with
those that incline to so good a work; for, to speak the truth,
there are but few that care thus to spend their time (as they are
in their travels), but choose much rather to be speaking of things
to no profit; and this hath been a trouble to me.

FAITH. That is indeed a thing to be lamented; for what things so
worthy of the use of the tongue and mouth of men on earth, as are
the things of the God of Heaven?

TALK. I like you wonderful well, for your sayings are full of
conviction; and I will add, what thing is so pleasant, and what
so profitable, as to talk of the things of God? What things so
pleasant (that is, if a man hath any delight in things that are
wonderful)? For instance, if a man doth delight to talk of the
history or the mystery of things; or if a man doth love to talk of
miracles, wonders, or signs, where shall he find things recorded
so delightful, and so sweetly penned, as in the Holy Scripture?

FAITH. That is true; but to be profited by such things in our talk
should be that which we design.

TALK. That is it that I said; for to talk of such things is most
profitable; for by so doing, a man may get knowledge of many
things; as of the vanity of earthly things, and the benefit of
things above. Thus, in general, but more particularly, by this,
a man may learn the necessity of the new birth; the insufficiency
of our works; the need of Christ's righteousness, &c. Besides, by
this a man may learn, by talk, what it is to repent, to believe,
to pray, to suffer, or the like; by this also a man may learn what
are the great promises and consolations of the Gospel, to his own
comfort. Further, by this a man may learn to refute false opinions,
to vindicate the truth, and also to instruct the ignorant.[121]

FAITH. All this is true, and glad am I to hear these things from
you.

TALK. Alas! the want of this is the cause why so few understand
the need of faith, and the necessity of a work of grace in their
soul, in order to eternal life; but ignorantly live in the works
of the law, by which a man can by no means obtain the kingdom of
Heaven.

FAITH. But, by your leave, heavenly knowledge of these is the
gift of God; no man attaineth to them by human industry, or only
by the talk of them.

TALK. All this I know very well. For a man can receive nothing,
except it be given him from Heaven; all is of grace, not of works. I
could give you a hundred scriptures for the confirmation of this.

FAITH. Well, then, said Faithful, what is that one thing that we
shall at this time found our discourse upon?

TALK. What you will. I will talk of things heavenly, or things
earthly; things moral, or things evangelical; things sacred, or
things profane; things past, or things to come; things foreign, or
things at home; things more essential, or things circumstantial;
provided that all be done to our profit.

FAITH. Now did Faithful begin to wonder; and stepping to Christian
(for he walked all this while by himself), he said to him (but
softly), What a brave companion have we got! Surely this man will
make a very excellent pilgrim.

CHR. At this Christian modestly smiled, and said, This man, with
whom you are so taken, will beguile, with that tongue of his, 20
of them that know him not.

FAITH. Do you know him, then?

CHR. Know him! Yes, better than he knows himself.

FAITH. Pray, what is he?

CHR. His name is Talkative; he dwelleth in our town; I wonder that
you should be a stranger to him, only I consider that our town is
large.

FAITH. Whose son is he? And whereabout does he dwell?

CHR. He is the son of one Say-well; he dwelt in Prating Row; and
he is known of all that are acquainted with him, by the name of
Talkative in Prating Row; and notwithstanding his fine tongue, he
is but a sorry fellow.[122]

FAITH. Well, he seems to be a very pretty man.

CHR. That is, to them who have not thorough acquaintance with him;
for he is best abroad; near home, he is ugly enough. Your saying
that he is a pretty man, brings to my mind what I have observed in
the work of the painter, whose pictures show best at a distance,
but, very near, more unpleasing.

FAITH. But I am ready to think you do but jest, because you smiled.

CHR. God forbid that I should jest (although I smiled) in this
matter, or that I should accuse any falsely! I will give you
a further discovery of him. This man is for any company, and for
any talk; as he talketh now with you, so will he talk when he
is on the ale-bench; and the more drink he hath in his crown, the
more of these things he hath in his mouth; religion hath no place
in his heart, or house, or conversation; all he hath, lieth in
his tongue, and his religion is to make a noise therewith. FAITH.
Say you so! then am I in this man greatly deceived.[123]

CHR. Deceived! you may be sure of it; remember the proverb, "They
say, and do not" (Matt. 23:3). But the "kingdom of God is not
in word, but in power" (1 Cor. 4:20). He talketh of prayer, of
repentance, of faith, and of the new birth; but he knows but only
to talk of them. I have been in his family, and have observed
him both at home and abroad; and I know what I say of him is the
truth. His house is as empty of religion, as the white of an egg
is of savour. There is there, neither prayer, nor sign of repentance
for sin; yea, the brute in his kind serves God far better than
he. He is the very stain, reproach, and shame of religion, to all
that know him; it can hardly have a good word in all that end of
the town where he dwells, through him (Rom. 2:24, 25). Thus say the
common people that know him, A saint abroad, and a devil at home.
His poor family finds it so, he is such a churl, such a railer
at, and so unreasonable with his servants, that they neither know
how to do for, or speak to him. Men that have any dealings with
him, say, it is better to deal with a Turk than with him; for fairer
dealing they shall have at their hands. This Talkative (if it be
possible) will go beyond them, defraud, beguile, and over-reach
them. Besides, he brings up his sons to follow his steps; and
if he findeth in any of them a foolish timorousness (for so he
calls the first appearance of a tender conscience), he calls them
fools, and blockheads, and by no means will employ them in much,
or speak to their commendations before others. For my part, I
am of opinion, that he has, by his wicked life, caused many to
stumble and fall; and will be, if God prevent not, the ruin of
many more.[124]

FAITH. Well, my brother, I am bound to believe you; not only
because you say you know him, but also because, like a Christian,
you make your reports of men. For I cannot think that you speak
these things of ill-will, but because it is even so as you say.

CHR. Had I known him no more than you, I might perhaps have thought
of him as, at the first, you did; yea, had he received this report
at their hands only that are enemies to religion, I should have
thought it had been a slander-a lot that often falls from bad
men's mouths upon good men's names and professions; but all these
things, yea, and a great many more as bad, of my own knowledge,
I can prove him guilty of. Besides, good men are ashamed of him;
they can neither call him brother, nor friend; the very naming
of him among them makes them blush, if they know him.

FAITH. Well, I see that saying and doing are two things, and
hereafter I shall better observe this distinction.

CHR. They are two things indeed, and are as diverse as are the
soul and the body; for as the body without the soul is but
a dead carcass, so saying, if it be alone, is but a dead carcass
also. The soul of religion is the practical part: "Pure religion
and undefiled, before God and the Father, is this, to visit the
fatherless and widows in their affliction, and to keep himself
unspotted from the world" (James 1:27; see ver. 22-26). This
Talkative is not aware of; he thinks that hearing and saying will
make a good Christian, and thus he deceiveth his own soul. Hearing
is but as the sowing of the seed; talking is not sufficient to
prove that fruit is indeed in the heart and life; and let us assure
ourselves, that at the day of doom men shall be judged according
to their fruits (Matt. 13:25). It will not be said then, Did you
believe? but, Were you doers, or talkers only? and accordingly shall
they be judged. The end of the world is compared to our harvest;
and you know men at harvest regard nothing but fruit. Not that
anything can be accepted that is not of faith, but I speak this
to show you how insignificant the profession of Talkative will be
at that day.

FAITH. This brings to my mind that of Moses, by which he describeth
the beast that is clean (Lev. 11; Deut. 14). He is such a one that
parteth the hoof and cheweth the cud; not that parteth the hoof
only, or that cheweth the cud only. The hare cheweth the cud, but
yet is unclean, because be parteth not the hoof. And this truly
resembleth Talkative, he cheweth the cud, he seeketh knowledge, he
cheweth upon the word; but he divideth not the hoof, he parteth
not with the way of sinners; but, as the hare, he retaineth the
foot of a dog or bear, and therefore he is unclean.[125]

CHR. You have spoken, for aught I know, the true Gospel sense of
those texts. And I will add another thing: Paul calleth some men,
yea, and those great talkers too, "sounding brass, and tinkling
cymbals," that is, as he expounds them in another place, "things
without life, giving sound" (1 Cor. 13:1-3; 14:7). Things without
life, that is, without the true faith and grace of the Gospel;
and consequently, things that shall never be placed in the kingdom
of Heaven among those that are the children of life; though their
sound, by their talk, be as if it were the tongue or voice of an
angel.

FAITH. Well, I was not so fond of his company at first, but I am
as sick of it now. What shall we do to be rid of him?

CHR. Take my advice, and do as I bid you, and you shall find that
he will soon be sick of your company too, except God shall touch
his heart, and turn it.

FAITH. What would you have me to do?

CHR. Why, go to him, and enter into some serious discourse about
the power of religion; and ask him plainly (when he has approved
of it, for that he will) whether this thing be set up in his heart,
house, or conversation?[126]

FAITH. Then Faithful stepped forward again, and said to Talkative,
Come, what cheer? How is it now?

TALK. Thank you, well. I thought we should have had a great deal
of talk by this time.

FAITH. Well, if you will, we will fall to it now; and since you
left it with me to state the question, let it be this: How doth
the saving grace of God discover itself, when it is in the heart
of man?

TALK. I perceive then, that our talk must be about the power of
things. Well, it is a very good question, and I shall be willing
to answer you. And take my answer in brief, thus: First, Where
the grace of work of God is in the heart, it causeth there a great
outcry against sin. Secondly-

FAITH. Nay, hold, let us consider of one at once. I think you
should rather say, It shows itself by inclining the soul to abhor
its sin.

TALK. Why, what difference is there between crying out against,
and abhorring of sin?

FAITH. O! a great deal. A man may cry out against sin of policy,
but he cannot abhor it, but by virtue of a godly antipathy against
it. I have heard many cry out against sin in the pulpit, who yet
can abide it well enough in the heart, house, and conversation.
Joseph's mistress cried out with a loud voice, as if she had been
very holy; but she would willingly, notwithstanding that, have
committed uncleanness with him (Gen. 39:15). Some cry out against
sin, even as the mother cries out against her child in her lap,
when she calleth it slut and naughty girl, and then falls to
hugging and kissing it.[127]

TALK. You lie at the catch, I perceive.[128]

FAITH. No, not I; I am only for setting things right. But what is
the second thing whereby you would prove a discovery of a work of
grace in the heart?

TALK. Great knowledge of Gospel mysteries.

FAITH. This sign should have been first; but first or last, it
is also false; for knowledge, great knowledge, may be obtained in
the mysteries of the Gospel, and yet no work of grace in the soul
(1 Cor. 13). Yea, if a man have all knowledge, he may yet be
nothing, and so consequently be no child of God. When Christ said,
"Do you know all these things?" and the disciples had answered,
Yes; He addeth, "Blessed are ye if ye do them." He doth not lay
the blessing in the knowing of them, but in the doing of them.
For there is a knowledge that is not attended with doing: "He
that knoweth his master's will, and doeth it not." A man may know
like an angel, and yet be no Christian, therefore your sign of
it is not true. Indeed, to know is a thing that pleaseth talkers
and boasters; but to do is that which pleaseth God. Not that the
heart can be good without knowledge; for without that the heart
is naught. There is, therefore, knowledge and knowledge. Knowledge
that resteth in the bare speculation of things; and knowledge
that is accompanied with the grace of faith and love; which puts
a man upon doing even the will of God from the heart: the first
of these will serve the talker; but without the other the true
Christian is not content. "Give me understanding, and I shall keep
Thy law; yea, I shall observe it with my whole heart" (Psa. 119:34).

TALK. You lie at the catch again; this is not for edification.[129]

FAITH. Well, if you please, propound another sign how this work
of grace discovereth itself where it is.

TALK. Not I, for I see we shall not agree.

FAITH. Well, if you will not, will you give me leave to do it?

TALK. You may use your liberty.

FAITH. A work of grace in the soul discovereth itself, either to
him that hath it, or to standers by.

To him that hath it thus: It gives him conviction of sin, especially
of the defilement of his nature and the sin of unbelief (for the
sake of which he is sure to be damned, if he findeth not mercy at
God's hand, by faith in Jesus Christ) (John 16:8; Rom. 7:24; John
16:9; Mark 16:16). This sight and sense of things worketh in him
sorrow and shame for sin; he findeth, moreover, revealed in Him the
Saviour of the world, and the absolute necessity of closing with
Him for life, at the which he findeth hungerings and thirstings
after Him; to which hungerings, &c., the promise is made (Psa.
38:18; Jer. 31:19; Gal. 2:16; Acts 4:12; Matt. 5:6; Rev. 21:60).
Now, according to the strength or weakness of his faith in his
Saviour, so is his joy and peace, so is his love to holiness, so
are his desires to know Him more, and also to serve Him in this
world. But though I say it discovereth itself thus unto him, yet
it is but seldom that he is able to conclude that this is a work
of grace; because his corruptions now, and his abused reason, make
his mind to misjudge in this matter; therefore, in him that hath
this work, there is required a very sound judgment before he can,
with steadiness, conclude that this is a work of grace.

To others, it is thus discovered:

1. By an experimental confession of his faith in Christ (Rom.
10:10; Phil. 1:27; Matt. 5:19).

2. By a life answerable to that confession; to wit, a life of
holiness; heart-holiness, family-holiness (if he hath a family),
and by conversation-holiness in the world; which, in the general,
teacheth him, inwardly, to abhor his sin, and himself for that, in
secret; to suppress it in his family, and to promote holiness in
the world; not by talk only, as a hypocrite or talkative person
may do, but by a practical subjection, in faith and love, to
the power of the Word (John 14:15; Psa. 1:23; Job 42:5, 6; Ezek.
20:43). And now, Sir, as to this brief description of the work of
grace, and also the discovery of it, if you have aught to object,
object; if not, then give me leave to propound to you a second
question.

TALK. Nay, my part is not now to object, but to hear; let me,
therefore, have your second question.

FAITH. It is this: Do you experience this first part of this
description of it? and doth your life and conversation testify the
same? or standeth your religion in word or in tongue, and not in
deed and truth? Pray, if you incline to answer me in this, say
no more than you know the God above will say Amen to; and, also,
nothing but what your conscience can justify you in; "for, not he
that commendeth himself is approved, but whom the Lord commendeth."
Besides, to say, I am thus, and thus, when my conversation, and
all my neighbours, tell me I lie, is great wickedness.[130]

TALK. Then Talkative at first began to blush; but, recovering
himself, thus he replied: You come now to experience, to conscience,
and God; and to appeal to Him for justification of what is spoken.
This kind of discourse I did not expect; nor am I disposed to
give an answer to such questions, because I count not myself bound
thereto, unless you take upon you to be a catechiser, and, though
you should so do, yet I may refuse to make you my judge. But, I
pray, will you tell me why you ask me such questions?[131]

FAITH. Because I saw you forward to talk, and because I knew not
that you had aught else but notion. Besides, to tell you all the
truth, I have heard of you, that you are a man whose religion lies
in talk, and that your conversation gives this your mouth-profession
the lie. They say, you are a spot among Christians; and that
religion fareth the worse for your ungodly conversation; that some
already have stumbled at your wicked ways, and that more are in
danger of being destroyed thereby; your religion, and an ale-house,
and covetousness, and uncleanness, and swearing, and lying, and
vain company keeping, &c., will stand together. The proverb is
true of you which is said of a whore, to wit, that she is a shame
to all women; so are you a shame to all professors.[132]

TALK. Since you are ready to take up reports, and to judge so
rashly as you do, I cannot but conclude you are some peevish or
melancholy man, not fit to be discoursed with; and so adieu.[133]

CHR. Then came up Christian, and said to his brother, I told you
how it would happen; your words and his lusts could not agree;
he had rather leave your company than reform his life. But he is
gone, as I said; let him go, the loss is no man's but his own;
he has saved us the trouble of going from him; for he continuing
(as I suppose he will do) as he is, he would have been but a blot
in our company; besides, the apostle says, "From such withdraw
thyself."

FAITH. But I am glad we had this little discourse with him; it
may happen that he will think of it again; however, I have dealt
plainly with him, and so am clear of his blood, if he perisheth.

CHR. You did well to talk so plainly to him as you did; there is
but little of this faithful dealing with men now-a-days, and that
makes religion to stink so in the nostrils of many, as it doth;
for they are these talkative fools whose religion is only in word,
and are debauched and vain in their conversation, that (being
so much admitted into the fellowship of the godly) do puzzle the
world, blemish Christianity, and grieve the sincere. I wish that
all men would deal with such as you have done; then should they
either be made more conformable to religion, or the company of
saints would be too hot for them. Then did Faithful say,

How Talkative at first lifts up his plumes! How bravely doth he
speak! How he presumes To drive down all before him! But so soon
As Faithful talks of heart-work, like the moon That's past the
full, into the wane he goes. And so will all, but he that HEART-WORK
knows.

Thus they went on talking of what they had seen by the way, and
so made that way easy which would, otherwise, no doubt, have been
tedious to them; for now they went through a wilderness.

Now, when they were got almost quite out of this wilderness,
Faithful chanced to cast his eye back, and espied one coming after
them, and he knew him. Oh! said Faithful to his brother, Who comes
yonder? Then Christian looked, and said, It is my good friend
Evangelist. Aye, and my good friend too, said Faithful, for it
was he that set me the way to the gate. Now was Evangelist come
up unto them, and thus saluted them:

EVAN. Peace be with you, dearly beloved; and peace be to your
helpers. CHR. Welcome, welcome, my good Evangelist; the sight of
thy countenance brings to my remembrance thy ancient kindness and
unwearied labouring for my eternal good.

FAITH. And a thousand times welcome, said good Faithful. Thy company,
O sweet Evangelist, how desirable it is to us poor pilgrims![134]

EVAN. Then said Evangelist, How hath it fared with you, my friends,
since the time of our last parting? What have you met with, and
how have you behaved yourselves?

Then Christian and Faithful told him of all things that had happened
to them in the way; and how and with what difficulty, they had
arrived to that place.[135]

EVAN. Right glad am I, said Evangelist, not that you have met with
trials, but that you have been victors; and for that you have,
notwithstanding many weaknesses, continued in the way to this very
day.

I say, right glad am I of this thing, and that for mine own sake
and yours. I have sowed, and you have reaped; and the day is
coming, when both he that sowed and they that reaped shall rejoice
together; that is, if you hold out; "for in due season ye shall
reap, if ye faint not" (John 4:36; Gal. 6:9). The crown is before
you, and it is an incorruptible one; "so run, that you may obtain"
it (1 Cor. 9:24-27). Some there be that set out for this crown,
and, after they have gone far for it, another comes in, and takes
it from them; hold fast, therefore, that you have, let no man take
your crown (Rev. 3:11).[136] You are not yet out of the gun-shot
of the devil; you have not resisted unto blood, striving against
sin; let the kingdom be always before you, and believe steadfastly
concerning things that are invisible. Let nothing that is on this
side the other world get within you; and, above all, look well to
your own hearts, and to the lusts thereof, "for they are deceitful
above all things, and desperately wicked"; set your faces like a
flint; you have all power in Heaven and earth on your side.

CHR. Then Christian thanked him for his exhortation; but told him,
withal, that they would have him speak further to them for their
help the rest of the way, and the rather, for that they well knew
that he was a prophet, and could tell them of things that might
happen unto them, and also how they might resist and overcome them.
To which request Faithful also consented. So Evangelist began as
followeth:

EVAN. My sons, you have heard in the words of the truth of the Gospel
that you must, through many tribulations, enter into the kingdom
of Heaven. And again, that in every city bonds and afflictions
abide in you; and therefore you cannot expect that you should go
long on your pilgrimage without them, in some sort or other. You
have found something of the truth of these testimonies upon you
already, and more will immediately follow; for now, as you see,
you are almost out of this wilderness, and therefore you will soon
come into a town that you will by and by see before you; and in
that town you will be hardly beset with enemies, who will strain
hard but they will kill you; and be you sure that one or both of
you must seal the testimony which you hold, with blood; but be you
faithful unto death, and the King will give you a crown of life.
He that shall die there, although his death will be unnatural,
and his pain perhaps great, he will yet have the better of his
fellow; not only because he will be arrived at the Celestial City
soonest, but because he will escape many miseries that the other
will meet with in the rest of his journey. But when you are come
to the town, and shall find fulfilled what I have here related,
then remember your friend and quit yourselves like men, and commit
the keeping of your souls to your God in well-doing, as unto a
faithful Creator.[137]

Then I saw in my dream, that when they were got out of the wilderness,
they presently saw a town before them, and the name of that town
is Vanity; and at the town there is a fair kept, called Vanity
Fair: it is kept all the year long; it beareth the name of Vanity
Fair, because the town where it is kept is lighter than vanity;
and also because all that is there sold, or that cometh thither,
is vanity. As is the saying of the wise, "All that cometh is
vanity" (Eccl. 1; 2:11, 17; 11:8; Isa. 40:17).

This fair is no new-erected business, but a thing of ancient
standing; I will show you the original of it.

Almost 5,000 years agone, there were pilgrims walking to the
Celestial City as these two honest persons are: and Beelzebub,
Apollyon, and Legion, with their companions, perceiving by the
path that the pilgrims made, that their way to the city lay through
this town of Vanity, they contrived here to set up a fair; a fair
wherein should be sold all sorts of vanity, and that it should last
all the year long: therefore at this fair are all such merchandise
sold, as houses, lands, trades, places, honours, preferments,
titles, countries, kingdoms, lusts, pleasures, and delights of
all sorts, as whores, bawds, wives, husbands, children, masters,
servants, lives, blood, bodies, souls, silver, gold, pearls,
precious stones, and what not.[138] And, moreover, at this fair
there is at all times, to be seen juggling, cheats, games, plays,
fools, apes, knaves, and rogues, and that of every kind.

Here are to be seen too, and that for nothing, thefts, murders,
adulteries, false swearers, and that of a blood-red colour.[139]

And as in other fairs of less moment, there are the several rows
and streets, under their proper names, where such and such wares
are vended; so here likewise you have the proper places, rows,
streets (viz. countries and kingdoms), where the wares of this
fair are soonest to be found. Here is the Britain Row, the French
Row, the Italian Row, the Spanish Row, the German Row, where
several sorts of vanities are to be sold. But, as in other fairs,
some one commodity is as the chief of all the fair, so the ware
of Rome and her merchandise is greatly promoted in this fair;
only our English nation, with some others, have taken a dislike
thereat.[140]

Now, as I said, the way to the Celestial City lies just through
this town where this lusty fair is kept; and he that will go to
the City, and yet not go through this town, must needs "go out
of the world" (1 Cor. 5:10). The Prince of princes Himself, when
here, went through this town to His own country, and that upon
a fair day too; yea, and as I think, it was Beelzebub, the chief
lord of this fair, that invited Him to buy of his vanities; yea,
would have made Him lord of the fair, would He but have done him
reverence as He went through the town (Matt. 4:8; Luke 4:5-7). Yea,
because He was such a person of honour, Beelzebub had Him from
street to street, and showed Him all the kingdoms of the world
in a little time, that he might, if possible, allure the Blessed
One to cheapen and buy some of his vanities; but He had no mind to
the merchandise, and therefore left the town, without laying out
so much as one farthing upon these vanities. This fair, therefore,
is an ancient thing, of long standing, and a very great fair. Now
these Pilgrims, as I said, must needs go through this fair.[141]
Well, so they did; but, behold, even as they entered into the
fair, all the people in the fair were moved, and the town itself
as it were in a hubbub about them; and that for several reasons;
for-

First, The pilgrims were clothed with such kind of raiment as
was diverse from the raiment of any that traded in that fair. The
people, therefore, of the fair, made a great gazing upon them:
some said they were fools, some they were bedlams, and some they
are outlandish men[142] (1 Cor. 2:7, 8).

Secondly, And as they wondered at their apparel, so they did
likewise at their speech; for few could understand what they said;
they naturally spoke the language of Canaan, but they that kept
the fair were the men of this world; so that, from one end of the
fair to the other, they seemed barbarians each to the other.

Thirdly, But that which did not a little amuse the merchandisers
was, that these pilgrims set very light by all their wares; they
cared not so much as to look upon them; and if they called upon
them to buy, they would put their fingers in their ears, and cry,
"Turn away mine eyes from beholding vanity,"[143] and look upwards,
signifying that their trade and traffic was in Heaven (Psa. 119:37;
Phil. 3:19, 20).

One chanced mockingly, beholding the carriage of the men, to say
unto them, What will ye buy? But they, looking gravely upon him,
answered, "We buy the truth" (Psa. 23:23).[144] At that there
was an occasion taken to despise the men the more: some mocking,
some taunting, some speaking reproachfully, and some calling upon
others to smite them. At last things came to a hubbub, and great
stir in the fair, insomuch that all order was confounded. Now was
word presently brought to the great one of the fair, who quickly
came down, and deputed some of his most trusty friends to take these
men into examination, about whom the fair was almost overturned.
So the men were brought to examination; and they that sat upon
them, asked them whence they came, whither they went, and what
they did there in such an unusual garb? The men told them, that
they were pilgrims and strangers in the world, and that they were
going to their own country, which was the heavenly Jerusalem (Heb.
9:13-16); and that they had given no occasion to the men of the
town, nor yet to the merchandisers, thus to abuse them, and to
let them in their journey, except it was, for that, when one asked
them what they would buy, they said they would buy the truth. But
they that were appointed to examine them did not believe them to
be any other than bedlams and mad, or else such as came to put
all things into a confusion in the fair. Therefore they took them
and beat them, and besmeared them with dirt, and then put them
into the cage, that they might be made a spectacle to all the men
of the fair. There, therefore, they lay for some time, and were
made the objects of any man's sport, or malice, or revenge, the
great one of the fair laughing still at all that befell them. But
the men being patient, and not rendering railing for railing, but
contrariwise, blessing, and giving good words for bad, and kindness
for injuries done, some men in the fair that were more observing,
and less prejudiced than the rest, began to check and blame the
baser sort for their continual abuses done by them to the men; they,
therefore, in angry manner, let fly at them again, counting them
as bad as the men in the cage, and telling them that they seemed
confederates, and should be made partakers of their misfortunes.[145]
The other replied, that for aught they could see, the men were
quiet, and sober, and intended nobody any harm; and that there
were many that traded in their fair, that were more worthy to be
put into the cage, yea, and pillory too, than were the men that
they had abused. Thus, after divers words had passed on both
sides, the men behaving themselves all the while very wisely and
soberly before them, they fell to some blows among themselves,
and did harm one to another. Then were these two poor men brought
before their examiners again, and there charged as being guilty
of the late hubbub that had been in the fair. So they beat them
pitifully, and hanged irons upon them, and led them in chains up
and down the fair, for an example and a terror to others, lest any
should speak in their behalf, or join themselves unto them.[146]
But Christian and Faithful behaved themselves yet more wisely, and
received the ignominy and shame that was cast upon them, with so
much meekness and patience, that it won to their side, though but
few in comparison of the rest, several of the men in the fair.
This put the other party yet into greater rage, insomuch that they
concluded the death of these two men. Wherefore they threatened,
that the cage nor irons should serve their turn, but that they
should die, for the abuse they had done, and for deluding the men
of the fair.

Then were they remanded to the cage again, until further order
should be taken with them. So they put them in, and made their
feet fast in the stocks.

Here, therefore, they called again to mind what they had heard
from their faithful friend Evangelist, and were the more confirmed
in their way and sufferings, by what he told them would happen
to them.[147] They also now comforted each other, that whose lot
it was to suffer, even he should have the best of it; therefore
each man secretly wished that he might have that preferment: but
committing themselves to the all-wise disposal of Him that ruleth
all things, with much content they abode in the condition in which
they were, until they should be otherwise disposed of.[148]

Then a convenient time being appointed, they brought them forth
to their trial, in order to their condemnation. When the time was
come, they were brought before their enemies and arraigned. The
Judge's name was Lord Hate-good. Their indictment was one and the
same in substance, though somewhat varying in form, the contents
whereof were this-

"That they were enemies to, and disturbers of their trade; that
they had made commotions and divisions in the town, and had won
a party to their own most dangerous opinions, in contempt of the
law of their prince."[149]

Then Faithful began to answer, that he had only set himself against
that which had set itself against Him that is higher than the
highest. And, said he, as for disturbance, I make none, being
myself a man of peace; the parties that were won to us, were won
by beholding our truth and innocence, and they are only turned from
the worse to the better. And as to the king you talk of, since be
is Beelzebub, the enemy of our Lord, I defy him and all his angels.

Then proclamation was made, that they that had aught to say for
their lord the king against the prisoner at the bar, should
forthwith appear and give in their evidence. So there came in
three witnesses, to wit, Envy, Superstition, and Pickthank. They
were then asked if they knew the prisoner at the bar; and what
they had to say for their lord the king against him.

Then stood forth Envy, and said to this effect, My Lord, I have
known this man a long time, and will attest upon my oath before
this honourable bench, that he is-

JUDGE. Hold. Give him his oath. (So they sware him). Then he said-

ENVY. My Lord, this man, notwithstanding his plausible name, is
one of the vilest men in our country. He neither regardeth prince
nor people, law nor custom; but doth all that he can to possess
all men with certain of his disloyal notions,[150] which he in the
general calls principles of faith and holiness. And, in particular,
I heard him once myself affirm, that Christianity and the customs
of our town of Vanity, were diametrically opposite, and could not
be reconciled. By which saying, my Lord, he doth at once not only
condemn all our laudable doings, but us in the doing of them.

JUDGE. Then did the Judge say to him, Hast thou any more to say?

ENVY. My Lord, I could say much more, only I would not be tedious
to the court. Yet, if need be, when the other gentlemen have given
in their evidence, rather than anything shall be wanting that will
despatch him, I will enlarge my testimony against him. So he was
bid stand by.

Then they called Superstition, and bid him look upon the prisoner.
They also asked, what he could say for their lord the king against
him. Then they sware him; so he began.

SUPER. My Lord, I have no great acquaintance with this man, nor do
I desire to have further knowledge of him; however, this I know,
that he is a very pestilent fellow, from some discourse that,
the other day, I had with him in this town; for then talking with
him, I heard him say, that our religion was naught, and such by
which a man could by no means please God. Which sayings of his,
my Lord, your Lordship very well knows, what necessarily thence
will follow, to wit, that we do still worship in vain, are yet
in our sins, and finally shall be damned; and this is that which
I have to say.[151]

Then was Pickthank sworn, and bid say what he knew, in behalf of
their lord the king, against the prisoner at the bar.

PICK. My Lord, and you gentlemen all, This fellow I have known of
a long time, and have heard him speak things that ought not to be
spoke; for he hath railed on our noble prince Beelzebub, and hath
spoken contemptibly of his honourable friends, whose names are
the Lord Old Man, the Lord Carnal Delight, the Lord Luxurious,
the Lord Desire of Vain Glory, my old Lord Lechery, Sir Having
Greedy, with all the rest of our nobility; and he hath said,
moreover, That if all men were of his mind, if possible, there is
not one of these noblemen should have any longer a being in this
town. Besides, he hath not been afraid to rail on you, my Lord,
who are now appointed to be his judge, calling you an ungodly
villain, with many other such like vilifying terms, with which he
hath bespattered most of the gentry of our town.[152]

When this Pickthank had told his tale, the Judge directed his
speech to the prisoner at the bar, saying, Thou runagate, heretic,
and traitor, hast thou heard what these honest gentlemen have
witnessed against thee?

FAITH. May I speak a few words in my own defence?

JUDGE. Sirrah! Sirrah! thou deservest to live no longer, but to
be slain immediately upon the place; yet, that all men may see
our gentleness towards thee, let us hear what thou, vile runagate,
hast to say.

FAITH. 1. I say, then, in answer to what Mr. Envy hath spoken,
I never said aught but this, That what rule, or laws, or custom,
or people, were flat against the Word of God, are diametrically
opposite to Christianity. If I have said amiss in this, convince
me of my error, and I am ready here before you to make my recantation.

2. As to the second, to wit, Mr. Superstition, and his charge
against me, I said only this, That in the worship of God there is
required a Divine faith; but there can be no Divine faith without
a Divine revelation of the will of God. Therefore, whatever is
thrust into the worship of God that is not agreeable to Divine
revelation, cannot be done but by a human faith, which faith will
not be profitable to eternal life.

3. As to what Mr. Pickthank hath said, I say (avoiding terms, as
that I am said to rail, and the like), that the prince of this
town, with all the rabblement, his attendants, by this gentleman
named, are more fit for a being in hell, than in this town and
country: and so, the Lord have mercy upon me![153]

Then the Judge called to the jury (who all this while stood by,
to hear and observe);[154] Gentlemen of the jury, you see this
man about whom so great an uproar hath been made in this town.
You have also heard what these worthy gentlemen have witnessed
against him. Also you have heard his reply and confession. It
lieth now in your breasts to hang him, or save his life; but yet
I think meet to instruct you into our law.

There was an Act made in the days of Pharaoh the Great, servant
to our prince, that lest those of a contrary religion should
multiply, and grow too strong for him, their males should be
thrown into the river (Exo. 1). There was also an Act made in the
days of Nebuchadnezzar the Great, another of his servants, that
whosoever would not fall down and worship his golden image, should
be thrown into a fiery furnace (Dan. 3). There was also an Act made
in the days of Darius, that whoso, for some time, called upon any
God but him, should be cast into the lions' den (Dan. 6). Now the
substance of these laws this rebel has broken, not only in thought
(which is not to be borne) but also in word and deed; which must
therefore needs be intolerable.

For that of Pharaoh, his law was made upon a supposition, to
prevent mischief, no crime being yet apparent; but here is a crime
apparent. For the second and third, you see he disputeth against
our religion; and for the treason he hath confessed, he deserveth
to die the death.

Then went the jury out, whose names were, Mr. Blind-man, Mr.
No-good, Mr. Malice, Mr. Love-lust, Mr. Live-loose, Mr. Heady,
Mr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light,
and Mr. Implacable; who every one gave in his private verdict
against him among themselves, and afterwards unanimously concluded
to bring him in guilty before the Judge. And first, among themselves,
Mr. Blind-man, the foreman, said, I see clearly that this man is
a heretic.[155] Then said Mr. No-good, Away with such a fellow
from the earth. Ay, said Mr. Malice, for I hate the very looks of
him. Then said Mr. Love-lust, I could never endure him. Nor I,
said Mr. Live-loose, for he would always be condemning my way. Hang
him, hang him, said Mr. Heady. A sorry scrub, said Mr. High-mind.
My heart riseth against him, said Mr. Enmity. He is a rogue, said
Mr. Liar. Hanging is too good for him, said Mr. Cruelty. Let us
despatch him out of the way, said Mr. Hate-light. Then said Mr.
Implacable, Might I have all the world given me, I could not
be reconciled to him; therefore, let us forthwith bring him in
guilty of death.[156] And so they did; therefore he was presently
condemned, to be had from the place where he was, to the place
from whence he came, and there to be put to the most cruel death
that could be invented.[157]

They, therefore, brought him out, to do with him according to their
law; and, first, they scourged him, then they buffeted him, then
they lanced his flesh with knives; after that, they stoned him
with stones, then pricked him with their swords; and, last of all,
they burned him to ashes at the stake. Thus came Faithful to his
end.[158]

Now I saw that there stood behind the multitude, a chariot and
a couple of horses, waiting for Faithful, who (so soon as his
adversaries had despatched him) was taken up into it, and straightway
was carried up through the clouds, with sound of trumpet, the
nearest way to the Celestial Gate.[159] But as for Christian, he
had some respite, and was remanded back to prison. So he there
remained for a space; but He that overrules all things, having
the power of their rage in His own hand, so wrought it about, that
Christian for that time escaped them, and went his way;[160] and
as he went, he sang, saying-

Well, Faithful, thou hast faithfully profest Unto thy Lord; with
whom thou shalt be blest, When faithless ones, with all their
vain delights, Are crying out under their hellish plights, Sing,
Faithful, sing, and let thy name survive; For, though they kill'd
thee, thou art yet alive.

Now I saw in my dream, that Christian went not forth alone, for
there was one whose name was Hopeful (being made so by the beholding
of Christian and Faithful in their words and behaviour, in their
sufferings at the Fair), who joined himself unto him, and, entering
into a brotherly covenant, told him that he would be his companion.
Thus, one died to bear testimony to the truth, and another
rises out of his ashes, to be a companion with Christian in his
pilgrimage.[161] This Hopeful also told Christian, that there were
many more of the men in the Fair, that would take their time and
follow after.

So I saw that quickly after they were got out of the Fair, they
overtook one that was going before them, whose name was By-ends;
so they said to him, What countryman, Sir? and how far go you this
way? He told them, that he came from the town of Fair-speech, and
he was going to the Celestial City, but told them not his name.

From Fair-speech! said Christian. Is there any good that lives
there? (Prov. 26:25).

BY-ENDS. Yes, said By-ends, I hope.

CHR. Pray, Sir, What may I call you? Said Christian.

BY-ENDS. I am a stranger to you, and you to me: if you be going this
way, I shall be glad of your company; if not, I must be content.

CHR. This town of Fair-speech, said Christian, I have heard of;
and, as I remember, they say it is a wealthy place.

BY-ENDS. Yes, I will assure you that it is; and I have very many
rich kindred there.

CHR. Pray, who are your kindred there? if a man may be so bold.

BY-ENDS. Almost the whole town; and in particular, my Lord
Turn-about, my Lord Time-server, my Lord Fair-speech (from whose
ancestors that town first took its name), also Mr. Smooth-man,
Mr. Facing-both-ways, Mr. Any-thing; and the parson of our parish,
Mr. Two-tongues, was my mother's own brother, by father's side;
and to tell you the truth, I am become a gentleman of good quality,
yet my great-grandfather was but a waterman, looking one way and
rowing another, and I got most of my estate by the same occupation.

CHR. Are you a married man?

BY-ENDS. Yes, and my wife is a very virtuous woman, the daughter
of a virtuous woman; she was my Lady Feigning's daughter, therefore
she came of a very honourable family, and is arrived to such
a pitch of breeding, that she knows how to carry it to all, even
to prince and peasant. It is true we somewhat differ in religion
from those of the stricter sort, yet but in two small points;
first, we never strive against wind and tide; secondly, we are
always most zealous when religion goes in his silver slippers; we
love much to walk with him in the street, if the sun shines, and
the people applaud him.[162]

Then Christian stepped a little aside to his fellow Hopeful, saying,
It runs in my mind that this is one By-ends of Fair-speech; and if
it be he, we have as very a knave in our company, as dwelleth in
all these parts. Then said Hopeful, Ask him; methinks he should
not be ashamed of his name. So Christian came up with him again,
and said, Sir, you talk as if you knew something more than all the
world doth;[163] and if I take not my mark amiss, I deem I have
half a guess of you: Is not your name Mr. By-ends, of Fair-speech?

BY-ENDS. This is not my name, but indeed it is a nickname that is
given me by some that cannot abide me; and I must be content to
bear it as a reproach, as other good men have borne theirs before
me.

CHR. But did you never give an occasion to men to call you by this
name?

BY-ENDS. Never, never! The worst that ever I did to give them an
occasion to give me this name was, that I had always the luck to
jump in my judgment with the present way of the times, whatever it
was, and my chance was to get thereby; but if things are thus cast
upon me, let me count them a blessing; but let not the malicious
load me therefore with reproach.

CHR. I thought, indeed, that you were the man that I heard of;
and to tell you what I think, I fear this name belongs to you more
properly than you are willing we should think it doth.

BY-ENDS. Well, if you will thus imagine, I cannot help it; you
shall find me a fair company-keeper, if you will still admit me
your associate.

CHR. If you will go with us, you must go against wind and tide;[164]
the which, I perceive, is against your opinion; you must also own
religion in his rags, as well as when in his silver slippers; and
stand by him, too, when bound in irons, as well as when he walketh
the streets with applause.

BY-ENDS. You must not impose, nor lord it over my faith; leave me
to my liberty, and let me go with you.

CHR. Not a step further, unless you will do in what I propound,
as we.

Then said By-ends, I shall never desert my old principles, since
they are harmless and profitable. If I may not go with you, I must
do as I did before you overtook me, even go by myself, until some
overtake me that will be glad of my company.[165]

Now I saw in my dream, that Christian and Hopeful forsook him,
and kept their distance before him; but one of them looking back,
saw three men following Mr. By-ends, and behold, as they came up
with him, he made them a very low conge; and they also gave him a
compliment. The men's names were Mr. Hold-the-world, Mr. Money-love,
and Mr. Save-all;[166] men that Mr. By-ends had formerly been
acquainted with; for in their minority they were schoolfellows,
and were taught by one Mr. Gripeman, a schoolmaster in Love-gain,
which is a market town in the county of Coveting, in the north. This
schoolmaster taught them the art of getting, either by violence,
cozenage, flattery, lying, or by putting on a guise of religion;
and these four gentlemen had attained much of the art of their
master, so that they could each of them have kept such a school
themselves.

Well, when they had, as I said, thus saluted each other, Mr.
Money-love said to Mr. By-ends, Who are they upon the road before
us? (for Christian and Hopeful were yet within view). BY-ENDS.
They are a couple of far countrymen, that, after their mode, are
going on pilgrimage.

MONEY-LOVE. Alas! Why did they not stay, that we might have had
their good company? for they, and we, and you, Sir, I hope, are
all going on a pilgrimage.

BY-ENDS. We are so, indeed; but the men before us are so rigid,
and love so much their own notions,[167] and do also so lightly
esteem the opinions of others, that let a man be never so godly,
yet if he jumps not with them in all things, they thrust him quite
out of their company.

SAVE-ALL. That is had, but we read of some that are righteous
overmuch;[168] and such men's rigidness prevails with them to
judge and condemn all but themselves. But, I pray, what, and how
many, were the things wherein you differed?[169]

BY-ENDS. Why, they, after their headstrong manner, conclude that
it is duty to rush on their journey all weathers; and I am for
waiting for wind and tide. They are for hazarding all for God at
a clap; and I am for taking all advantages to secure my life and
estate. They are for holding their notions, though all other men
are against them; but I am for religion in what, and so far as the
times, and my safety, will bear it. They are for religion when in
rags and contempt; but I am for him when he walks in his golden
slippers, in the sunshine, and with applause.[170]

MR. HOLD-THE-WORLD. Aye, and hold you there still, good Mr. By-ends;
for, for my part, I can count him but a fool, that, having the
liberty to keep what he has, shall be so unwise as to lose it.
Let us be wise as serpents; it is best to make hay when the sun
shines; you see how the bee lieth still all winter, and bestirs her
only when she can have profit with pleasure. God sends sometimes
rain, and sometimes sunshine; if they be such fools to go through
the first, yet let us be content to take fair weather along with
us. For my part, I like that religion best, that will stand with
the security of God's good blessings unto us; for who can imagine,
that is ruled by his reason, since God has bestowed upon us the
good things of this life, but that He would have us keep them
for His sake? Abraham and Solomon grew rich in religion. And Job
says, that a good man shall lay up gold as dust. But he must not
be such as the men before us, if they be as you have described
them.

MR. SAVE-ALL. I think that we are all agreed in this matter, and
therefore there needs no more words about it.[171]

MR. MONEY-LOVE. No, there needs no more words about this matter
indeed; for he that believes neither Scripture nor reason (and
you see we have both on our side), neither knows his own liberty,
nor seeks his own safety.[172]

MR. BY-ENDS. My brethren, we are, as you see, going all on pilgrimage;
and for our better diversion from things that are bad, give me
leave to propound unto you this question: Suppose a man, a minister,
or a tradesman, &c., should have an advantage lie before him,
to get the good blessings of this life, yet so as that he can by
no means come by them except, in appearance at least, he becomes
extraordinary zealous in some points of religion that he meddled
not with before; may he not use this means to attain his end, and
yet be a right honest man?

MR. MONEY-LOVE. I see the bottom of your question; and, with these
gentlemen's good leave, I will endeavour to shape you an answer.
And first to speak to your question as it concerns a minister
himself: Suppose a minister, a worthy man, possessed but of a
very small benefice, and has in his eye a greater, more fat, and
plump by far; he has also now an opportunity of getting of it, yet
so as by being more studious, by preaching more frequently, and
zealously, and, because the temper of the people requires it, by
altering of some of his principles; for my part, I see no reason
but a man may do this (provided he has a call), aye, and more a
great deal besides, and yet be an honest man. For why-

1. His desire of a greater benefice is lawful (this cannot be
contradicted), since it is set before him by Providence; so then,
he may get it, if he can, making no question for conscience sake.

2. Besides, his desire after that benefice makes him more studious,
a more zealous preacher, &c., and so makes him a better man; yea,
makes him better improve his parts, which is according to the mind
of God.

3. Now, as for his complying with the temper of his people, by
dissenting, to serve them, some of his principles, this argueth-(l).
That he is of a self-denying temper. (2). Of a sweet and winning
deportment. And so (3). More fit for the ministerial function.

4. I conclude then, that a minister that changes a small for a
great, should not, for so doing, be judged as covetous; but rather,
since he is improved in his parts and industry thereby, be counted
as one that pursues his call, and the opportunity put into his
hand to do good.[173]

And now to the second part of the question, which concerns the
tradesman you mentioned. Suppose such an one to have but a poor
employ in the world, but by becoming religious, he may mend his
market, perhaps get a rich wife, or more, and far better customers
to his shop; for my part, I see no reason but that this may be
lawfully done. For why-

1. To become religious is a virtue, by what means soever a man
becomes so.

2. Nor is it unlawful to get a rich wife, or more custom to my
shop.

3. Besides, the man that gets these by becoming religious, gets
that which is good, of them that are good, by becoming good himself;
so then here is a good wife, and good customers, and good gain,
and all these by becoming religious, which is good; therefore,
to become religious to get all these, is a good and profitable
design.[174]

This answer, thus made by this Mr. Money-love to Mr. By-end's
question, was highly applauded by them all; wherefore they concluded,
upon the whole, that it was most wholesome and advantageous. And
because, as they thought, no man was able to contradict it, and
because Christian and Hopeful were yet within call, they jointly
agreed to assault them with the question as soon as they overtook
them; and the rather because they had opposed Mr. By-ends before.
So they called after them, and they stopped, and stood still till
they came up to them; but they concluded, as they went, that not
Mr. By-ends, but old Mr. Hold-the-world, should propound the question
to them, because, as they supposed, their answer to him would be
without the remainder of that heat that was kindled betwixt Mr.
By-ends and them, at their parting a little before.

So they came up to each other, and after a short salutation, Mr.
Hold-the-world propounded the question to Christian and his fellow,
and bid them to answer it if they could.

CHR. then said Christian, Even a babe in religion may answer 10,000
such questions. For if it be unlawful to follow Christ for loaves
(as it is in the sixth of John), how much more abominable is it
to make of him and religion a stalking-horse, to get and enjoy the
world![175] Nor do we find any other than heathens, hypocrites,
devils, and witches, that are of this opinion.[176]

1. Heathens; for when Hamor and Shechem had a mind to the daughter
and cattle of Jacob, and saw that there was no ways for them
to come at them, but by becoming circumcised; they say to their
companions, if every male of us be circumcised, as they are
circumcised, shall not their cattle, and their substance, and
every beast of theirs, be ours? Their daughter and their cattle
were that which they sought to obtain, and their religion the
stalking-horse they made use of to come at them. Read the whole
story (Gen. 34:20-23).

2. The hypocritical Pharisees were also of this religion; long
prayers were their pretence; but to get widows' houses was their
intent; and greater damnation was from God their judgment (Luke
20:46, 47).

3. Judas the devil was also of this religion; he was religious
for the bag, that he might be possessed of what was therein; but
he was lost, cast away, and the very son of perdition.

4. Simon the witch was of this religion too; for he would have
had the Holy Ghost, that he might have got money therewith; and
his sentence from Peter's mouth was according (Acts 8:19-20).

5. Neither will it out of my mind, but that that man that takes
up religion for the world, will throw away religion for the world;
for so surely as Judas designed the world in becoming religious,
so surely did he also sell religion and his Master for the same.
To answer the question therefore affirmatively, as I perceive you
have done; and to accept of, as authentic, such answer, is both
heathenish, hypocritical, and devilish; and your reward will be
according to your works.[177] Then they stood staring one upon
another, but had not wherewith to answer Christian. Hopeful also
approved of the soundness of Christian's answer; so there was a
great silence among them. Mr. By-ends and his company also staggered
and kept behind, that Christian and Hopeful might outgo them. Then
said Christian to his fellow, If these men cannot stand before
the sentence of men, what will they do with the sentence of God?
And if they are mute when dealt with by vessels of clay, what will
they do when they shall be rebuked by the flames of a devouring
fire?[178]

Then Christian and Hopeful outwent them again, and went till they
came at a delicate plain, called Ease, where they went with much
content; but that plain was but narrow, so they were quickly got
over it. Now at the further side of that plain, was a little Hill
called Lucre, and in that hill a silver mine, which some of them
that had formerly gone that way, because of the rarity of it, had
turned aside to see; but going too near the brink of the pit, the
ground being deceitful under them, broke, and they were slain;
some also had been maimed there, and could not, to their dying
day, be their own men again.

Then I saw in my dream, that a little off the road, over against
the silver mine, stood Demas (gentleman-like) to call to passengers
to come and see; who said to Christian and his fellow, Ho! turn
aside hither, and I will show you a thing.[179]

CHR. What thing so deserving as to turn us out of the way to see
it?

DEMAS. Here is a silver mine, and some digging in it for treasure.
If you will come, with a little pains you may richly provide for
yourselves.

HOPE. Then said Hopeful, Let us go see.[180]

CHR. Not I, said Christian, I have heard of this place before now;
and how many have there been slain; and besides that, treasure
is a snare to those that seek it; for it hindereth them in their
pilgrimage. Then Christian called to Demas, saying, Is not the
place dangerous? Hath it not hindered many in their pilgrimage?
(Hosea 14:8).

DEMAS. Not very dangerous, except to those that are careless (but
withal, he blushed as he spake).

CHR. Then said Christian to Hopeful, Let us not stir a step, but
still keep on our way.

HOPE. I will warrant you, when By-ends comes up, if he hath the
same invitation as we, he will turn in thither to see.

CHR. No doubt thereof, for his principles lead him that way, and
a hundred to one but he dies there.

DEMAS. Then Demas called again, saying, But will you not come over
and see?

CHR. Then Christian roundly answered, saying, Demas, thou art an
enemy to the right ways of the Lord of this way, and hast been
already condemned for thine own turning aside, by one of his
Majesty's judges (2 Tim. 4:10); and why seekest thou to bring us
into the like condemnation? Besides, if we at all turn aside, our
Lord the King will certainly hear thereof, and will there put us
to shame, where we would stand with boldness before Him. Demas
cried again, That he also was one of their fraternity; and that if
they would tarry a little, he also himself would walk with them.

CHR. Then said Christian, What is thy name? Is it not the same by
the which I have called thee?

DEMAS. Yes, my name is Demas; I am the son of Abraham.

CHR. I know you; Gehazi was your great-grandfather, and Judas
your father; and you have trod in their steps (2 Kings 5:20; Matt.
26:14, 15; 27:1-5). It is but a devilish prank that thou usest;
thy father was hanged for a traitor, and thou deservest no better
reward. Assure thyself, that when we come to the King, we will do
Him word of this thy behaviour. Thus they went their way.

By this time By-ends and his companions were come again within
sight, and they, at the first beck, went over to Demas. Now,
whether they fell into the pit by looking over the brink thereof,
or whether they went down to dig, or whether they were smothered
in the bottom by the damps that commonly arise, of these things
I am not certain; but this I observed, that they never were seen
again in the way.[181] Then sang Christian-

By-ends and silver Demas both agree; One calls, the other runs,
that he may be A sharer in his lucre; so these do Take up in this
world, and no further go.

Now I saw that, just on the other side of this plain, the Pilgrims
came to a place where stood an old monument, hard by the highway
strange side; at the sight of which they were both concerned,
because of the strangeness of the form thereof; for it seemed to
them as if it had been a woman transformed into the shape of a
pillar; here therefore they stood looking, and looking upon it, but
could not for a time tell what they should make thereof. At last
Hopeful espied written above the head thereof, a writing in an
unusual hand; but he being no scholar, called to Christian (for he
was learned) to see if he could pick out the meaning; so he came,
and after a little laying of letters together, he found the same
to be this, "Remember Lot's wife." So he read it to his fellow;
after which they both concluded that that was the pillar of
salt into which Lot's wife was turned, for her looking back with
a covetous heart, when she was going from Sodom for safety[182]
(Gen. 19:260); which sudden and amazing sight gave them occasion
of this discourse.

CHR. Ah, my brother! this is a seasonable sight; it came opportunely
to us after the invitation which Demas gave us to come over to
view the Hill Lucre; and had we gone over, as he desired us, and
as thou wast inclining to do, my brother, we had, for aught I
know, been made ourselves like this woman, a spectacle for those
that shall come after to behold.

HOPE. I am sorry that I was so foolish, and am made to wonder
that I am not now as Lot's wife; for wherein was the difference
betwixt her sin and mine? She only looked back; and I had a desire
to go see. Let grace be adored, and let me be ashamed, that ever
such a thing should be in mine heart.

CHR. Let us take notice of what we see here, for our help for time
to come. This woman escaped one judgment, for she fell not by the
destruction of Sodom; yet she was destroyed by another, as we see
she is turned into a pillar of salt.

HOPE. True, and she may be to us both caution and example;
caution, that we should shun her sin; or a sign of what judgment
will overtake such as shall not be prevented by this caution; so
Korah, Dathan, and Abiram, with the 250 men that perished in their
sin, did also become a sign or example to others to beware (Num.
26:9, 10). But above all, I muse at one thing, to wit, how Demas
and his fellows can stand so confidently yonder to look for that
treasure, which this woman, but for looking behind her, after (for
we read not that she stepped one foot out of the way) was turned
into a pillar of salt; especially since the judgment which overtook
her did make her an example, within sight of where they are; for
they cannot choose but see her, did they but lift up their eyes.

CHR. It is a thing to be wondered at, and it argueth that their
hearts are grown desperate in the case; and I cannot tell who
to compare them to so fitly, as to them that pick pockets in the
presence of the judge, or that will out purses under the gallows.[183]
It is said of the men of Sodom, that they were sinners exceedingly,
because they were sinners before the Lord, that is, in His eyesight,
and notwithstanding the kindnesses that He had showed them (Gen.
13:13), for the land of Sodom was now like the garden of Eden
heretofore (Gen. 13:10). This, therefore, provoked Him the more to
jealousy, and made their plague as hot as the fire of the Lord out
of Heaven could make it. And it is most rationally to be concluded,
that such, even such as these are, that shall sin in the sight, yea,
and that too in despite of such examples that are set continually
before them, to caution them to the contrary, must be partakers
of severest judgments.

HOPE. Doubtless thou hast said the truth; but what a mercy is
it, that neither thou, but especially I, am not made myself this
example! This ministereth occasion to us to thank God, to fear
before Him, and always to remember Lot's wife.[184]

I saw, then, that they went on their way to a pleasant river; which
David the king called "the river of God," but John "the river of
the water of life"[185] (Psa. 65:9; Rev. 22; Ezek. 47). Now their
way lay just upon the bank of the river; here, therefore, Christian
and his companion walked with great delight; they drank also
of the water of the river, which was pleasant, and enlivening to
their weary spirits:[186] besides, on the banks of this river, on
either side, were green trees, that bore all manner of fruit; and
the leaves of the trees were good for medicine; with the fruit
of these trees they were also much delighted; and the leaves they
eat to prevent surfeits, and other diseases that are incident
to those that heat their blood by travels. On either side of the
river was also a meadow, curiously beautified with lilies, and
it was green all the year long. In this meadow they lay down, and
slept; for here they might lie down safely. When they awoke, they
gathered again of the fruit of the trees, and drank again of the
water of the river, and then lay down again to sleep (Psa. 23:2;
Isa. 14:30). Thus they did several days and nights.[187] Then they
sang-

Behold ye how these crystal streams do glide, To comfort pilgrims
by the highway side; The meadows green, besides their fragrant
smell, Yield dainties for them: and he that can tell What pleasant
fruit, yea, leaves, these trees do yield, Will soon sell all, that
he may buy this field.

So when they were disposed to go on (for they were not, as yet,
at their journey's end), they ate and drank, and departed.[188]

Now, I beheld in my dream, that they had not journeyed far, but
the river and the way for a time parted; at which they were not a
little sorry; yet they durst not go out of the way. Now the way
from the river was rough, and their feet tender, by reason of
their travels; "so the souls of the pilgrims were much discouraged
because of the way" (Num. 21:4). Wherefore, still as they went
on, they wished for better way.[189] Now, a little before them,
there was on the left hand of the road a meadow, and a stile to
go over into it; and that meadow is called By-path Meadow. Then
said Christian to his fellow, If this meadow lieth along by our
way-side, let us go over into it.[190] Then he went to the stile
to see, and behold, a path lay along by the way, on the other side
of the fence. It is according to my wish, said Christian. Here is
the easiest going; come, good Hopeful, and let us go over.

HOPE. But how if this path should lead us out of the way?[191]

CHR. That is not like, said the other. Look, doth it not go along
by the way-side? So Hopeful, being persuaded by his fellow, went
after him over the stile. When they were gone over, and were got
into the path, they found it very easy for their feet; and withal,
they, looking before them, espied a man walking as they did (and
his name was Vain-confidence); so they called after him, and asked
him whither that way led. He said, to the Celestial Gate.[192]
Look, said Christian, did not I tell you so? By this you may see
we are right. So they followed, and he went before them. But,
behold, the night came on, and it grew very dark; so that they
that were behind, lost the sight of him that went before.

He, therefore, that went before[193] (Vain-confidence by name),
not seeing the way before him, fell into a deep pit (Isa. 9:16),
which was on purpose there made, by the Prince of those grounds,
to catch vain-glorious fools withal, and was dashed in pieces with
his fall.[194]

Now Christian and his fellow heard him fall. So they called to
know the matter, but there was none to answer; only they heard a
groaning. Then said Hopeful, Where are we now? Then was his fellow
silent, as mistrusting that he had led him out of the way; and now
it began to rain, and thunder, and lighten[195] in a very dreadful
manner; and the water rose amain.[196]

Then Hopeful groaned in himself, saying, O that I had kept on my
way!

CHR. Who could have thought that this path should have led us out
of the way?

HOPE. I was afraid on it at the very first, and therefore gave
you that gentle caution. I would have spoke plainer, but that you
are older than I.[197]

CHR. Good brother, be not offended; I am sorry I have brought
thee out of the way, and that I have put thee into such imminent
danger; pray, my brother, forgive me; I did not do it of an evil
intent.[198]

HOPE. Be comforted, my brother, for I forgive thee; and believe
too that this shall be for our good.

CHR. I am glad I have with me a merciful brother; but we must not
stand thus: let us try to go back again.

HOPE. But, good brother, let me go before.

CHR. No, if you please, let me go first, that if there be any
danger, I may be first therein, because by my means we are both
gone out of the way.

HOPE. No, said Hopeful, you shall not go first; for your mind
being troubled may lead you out of the way again. Then, for their
encouragement, they heard the voice of one saying, "Set thine heart
toward the highway, even the way which thou wentest; turn again"
(Jer. 31:21). But by this time the waters were greatly risen, by
reason of which the way of going back was very dangerous. (Then
I thought that it is easier going out of the way when we are in,
than going in when we are out). Yet they adventured to go back,
but it was so dark, and the flood was so high, that in their going
back they had like to have been drowned nine or 10 times.[199]

Neither could they, with all the skill they had, get again to
the stile that night. Wherefore, at last, lighting under a little
shelter, they sat down there until the day-break; but, being weary,
they fell asleep. Now there was, not far from the place where they
lay, a castle, called Doubting Castle, the owner whereof was Giant
Despair;[200] and it was in his grounds they now were sleeping:
wherefore he, getting up in the morning early, and walking up and
down in his fields, caught Christian and Hopeful asleep in his
grounds. Then, with a grim and surly voice, he bid them awake;
and asked them whence they were, and what they did in his grounds.
They told him they were pilgrims, and that they had lost their
way. Then said the Giant, You have this night trespassed on me,
by trampling in, and lying on my grounds, and therefore you must
go along with me. So they were forced to go, because he was stronger
than they.[201] They also had but little to say, for they knew
themselves in a fault. The Giant therefore drove them before him,
and put them into his castle, into a very dark dungeon, nasty and
stinking to the spirits of these two men (Psa. 88:18). Here then
they lay from Wednesday morning till Saturday night, without one
bit of bread, or drop of drink, or light, or any to ask how they
did; they were therefore here in evil case, and were far from
friends and acquaintance. Now in this place Christian had double
sorrow,[202] because it was through his unadvised counsel that
they were brought into this distress.[203]

Now, Giant Despair had a wife, and her name was Diffidence.[204]
So, when he was gone to bed, he told his wife what he had done; to
wit, that he had taken a couple of prisoners, and cast them into
his dungeon, for trespassing on his grounds. Then he asked her
also what he had best to do further to them. So she asked him
what they were, whence they came, and whither they were bound; and
he told her. Then she counselled him, that when he arose in the
morning he should beat them without any mercy. So, when he arose,
he getteth him a grievous crab-tree cudgel, and goes down into
the dungeon to them, and there first falls to rating of them as if
they were dogs, although they never gave him a word of distaste.
Then he falls upon them, and beats them fearfully, in such sort,
that they were not able to help themselves, or to turn them upon
the floor. This done, he withdraws and leaves them, there to condole
their misery, and to mourn under their distress. So all that day
they spent the time in nothing but sighs and bitter lamentations.
The next night, she, talking with her husband about them further,
and understanding that they were yet alive, did advise him to
counsel them to make away themselves. So when morning was come,
he goes to them in a surly manner as before, and perceiving them
to be very sore with the stripes that he had given them the day
before, he told them, that since they were never like to come out
of that place, their only way would be forthwith to make an end
of themselves, either with knife, halter, or poison, for why, said
he, should you choose life, seeing it is attended with so much
bitterness?[205] But they desired him to let them go. With that
he looked ugly upon them, and, rushing to them, had doubtless made
an end of them himself, but that he fell into one of his fits (for
he sometimes, in sunshiny weather, fell into fits),[206] and lost
for a time the use of his hand; wherefore he withdrew, and left
them as before, to consider what to do. Then did the prisoners
consult between themselves, whether it was best to take his counsel
or no; and thus they began to discourse:

CHR. Brother, said Christian, what shall we do? The life that we
now live is miserable. For my part, I know not whether is best,
to live thus, or to die out of hand. "My soul chooseth strangling
rather than life," and the grave is more easy for me than this
dungeon (Job 7:15). Shall we be ruled by the Giant?[207]

HOPE. Indeed, our present condition is dreadful, and death would
be far more welcome to me than thus for ever to abide; but yet,
let us consider, the Lord of the country to which we are going hath
said, Thou shalt do no murder: no, not to another man's person;
much more, then, are we forbidden to take his counsel to kill
ourselves. Besides, he that kills another, can but commit murder
upon his body; but for one to kill himself, is to kill body and
soul at once. And, moreover, my brother, thou talkest of ease in
the grave; but hast thou forgotten the hell, whither for certain
the murderers go? For "no murderer hath eternal life," &c.[208]
And let us consider, again, that all the law is not in the hand
of Giant Despair. Others, so far as I can understand, have been
taken by him, as well as we; and yet have escaped out of his hand.
Who knows, but that God that made the world may cause that Giant
Despair may die? or that, at some time or other, he may forget to
lock us in? or that he may, in a short time, have another of his
fits before us, and may lose the use of his limbs? and if ever that
should come to pass again, for my part, I am resolved to pluck up
the heart of a man, and to try my utmost to get from under his
hand. I was a fool that I did not try to do it before; but, however,
my brother, let us be patient, and endure a while. The time may
come that may give us a happy release; but let us not be our own
murderers. With these words, Hopeful at present did moderate the
mind of his brother; so they continued together (in the dark) that
day, in their sad and doleful condition.[209]

Well, towards evening, the Giant goes down into the dungeon again,
to see if his prisoners had taken his counsel; but when he came
there, he found them alive; and truly, alive was all; for now,
what for want of bread and water, and by reason of the wounds
they received when he beat them, they could do little but breathe.
But, I say, he found them alive; at which he fell into a grievous
rage, and told them, that seeing they had disobeyed his counsel,
it should be worse with them than if they had never been born.

At this they trembled greatly,[210] and I think that Christian
fell into a swoon;[211] but, coming a little to himself again,
they renewed their discourse about the Giant's counsel, and whether
yet they had best to take it or no. Now Christian again seemed to
be for doing it,[212] but Hopeful made his second reply as followeth-

HOPE. My brother, said he, rememberest thou not how valiant thou
hast been heretofore? Apollyon could not crush thee, nor could
all that thou didst hear, or see, or feel, in the Valley of the
Shadow of Death. What hardship, terror, and amazement hast thou
already gone through! And art thou now nothing but fear! Thou seest
that I am in the dungeon with thee, a far weaker man by nature
than thou art; also, this Giant has wounded me as well as thee,
and hath also cut off the bread and water from my mouth; and with
thee I mourn without the light. But let us exercise a little more
patience; remember how thou playedst the man at Vanity Fair, and
wast neither afraid of the chain, nor cage, nor yet of bloody
death. Wherefore let us (at least to avoid the shame, that becomes
not a Christian to be found in) bear up with patience as well as
we can.[213]

Now, night being come again, and the Giant and his wife being in
bed, she asked him concerning the prisoners, and if they had taken
his counsel. To which he replied, They are sturdy rogues, they
choose rather to bear all hardship, than to make away themselves.
Then said she, Take them into the castle-yard tomorrow, and show them
the bones and skulls of those that thou hast already despatched,
and make them believe, ere a week comes to an end, thou also
wilt tear them in pieces, as thou hast done their fellows before
them.[214]

So when the morning was come, the Giant goes to them again, and
takes them into the castle-yard, and shows them, as his wife had
bidden him. These, said he, were pilgrims as you are, once, and
they trespassed in my grounds, as you have done; and when I thought
fit, I tore them in pieces, and so, within 10 days, I will do you.
Go, get you down to your den again; and with that, he beat them
all the way thither. They lay, therefore, all day on Saturday
in a lamentable case, as before.[215] Now, when night was come,
and when Mrs. Diffidence and her husband, the Giant, were got to
bed, they began to renew their discourse of their prisoners; and
withal the old Giant wondered, that he could neither by his blows
nor his counsel bring them to an end. And with that his wife
replied, I fear, Said she, that they live in hope that some will
come to relieve them, or that they have picklocks about them, by
the means of which they hope to escape. And sayest thou so, my
dear? said the Giant; I will, therefore, search them in the morning.

Well, on Saturday, about midnight, they began to pray, and continued
in prayer till almost break of day.[216]

Now, a little before it was day, good Christian, as one half-amazed,
brake out in this passionate speech: What a fool, quoth he, am
I, thus to lie in a stinking dungeon, when I may as well walk at
liberty! I have a key in my bosom, called Promise, that will, I
am persuaded, open any lock in Doubting Castle. Then said Hopeful,
That is good news, good brother; pluck it out of thy bosom, and
try.[217]

Then Christian pulled it out of his bosom, and began to try at
the dungeon door, whose bolt (as he turned the key) gave back,
and the door flew open with ease, and Christian and Hopeful both
came out. Then he went to the outward door that leads into the
castle-yard, and, with his key, opened that door also. After, he
went to the iron gate, for that must be opened too; but that lock
went damnable hard,[218] yet the key did open it. Then they thrust
open the gate to make their escape with speed, but that gate, as
it opened, made such a creaking, that it waked Giant Despair, who,
hastily rising to pursue his prisoners, felt his limbs to fail,
for his fits took him again, so that he could by no means go after
them.[219] Then they went on, and came to the King's highway, and
so were safe, because they were out of his jurisdiction.[220]

Now, when they were gone over the stile, they began to contrive
with themselves what they should do at that stile, to prevent
those that should come after, from falling into the hands of Giant
Despair.[221] So they consented to erect there a pillar, and to
engrave upon the side thereof this sentence-"Over this stile is
the way to Doubting Castle, which is kept by Giant Despair, who
despiseth the King of the Celestial Country, and seeks to destroy
His holy pilgrims." Many, therefore, that followed after, read
what was written, and escaped the danger. This done, they sang
as follows-

Out of the way we went, and then we found What 'twas to tread upon
forbidden ground; And let them that come after have a care, Lest
heedlessness makes them, as we, to fare. Lest they for trespassing
his prisoners are, Whose castle's Doubting, and whose name's
Despair.

They went then till they came to the Delectable Mountains, which
mountains belong to the Lord of that hill of which we have spoken
before; so they went up to the mountains, to behold the gardens
and orchards, the vineyards and fountains of water; where
also they drank and washed themselves, and did freely eat of the
vineyards.[222] Now there were on the tops of these mountains,
shepherds feeding their flocks, and they stood by the highway
side. The Pilgrims therefore went to them, and leaning upon their
staves (as is common with weary pilgrims, when they stand to talk
with any by the way), they asked, Whose Delectable Mountains are
these? And whose be the sheep that feed upon them?

SHEP. These mountains are Immanuel's Land, and they are within
sight of His city; and the sheep also are His, and He laid down
His life for them (John 10:11).

CHR. Is this the way to the Celestial City?

SHEP. You are just in your way.

CHR. How far is it thither? SHEP. Too far for any but those that
shall get thither indeed.

CHR. Is the way safe or dangerous?

SHEP. Safe for those for whom it is to be safe; but the transgressors
shall fall therein[223] (Hosea 14:9).

CHR. Is there, in this place, any relief for pilgrims that are
weary and faint in the way?

SHEP. The Lord of these mountains hath given us a charge not to
be "forgetful to entertain strangers" (Heb. 13:2); therefore the
good of the place is before you.

I saw also in my dream, that when the Shepherds perceived that
they were wayfaring men, they also put questions to them, to which
they made answer as in other places; as, Whence came you? And, How
got you into the way? And, By what means have you so persevered
therein? For but few of them that begin to come hither, do show
their face on these mountains. But when the Shepherds heard their
answers, being pleased therewith, they looked very lovingly upon
them, and said, Welcome to the Delectable Mountains.[224]

The Shepherds, I say, whose names were Knowledge, Experience, Watchful,
and Sincere, took them by the hand, and had them to their tents,
and made them partake of that which was ready at present.[225]
They said, moreover, We would that ye should stay here a while,
to be acquainted with us; and yet more to solace yourselves with
the good of these Delectable Mountains. They then told them that
they were content to stay; so they went to their rest that night,
because it was very late.

Then I saw in my dream, that in the morning the Shepherds called
up Christian and Hopeful to walk with them upon the mountains: so
they went forth with them, and walked a while, having a pleasant
prospect on every side. Then said the Shepherds one to another,
Shall we show these Pilgrims some wonders? So when they had concluded
to do it, they had them first to the top of a hill Error, which
was very steep on the furthest side, and bid them look down to
the bottom. So Christian and Hopeful looked down, and saw at the
bottom several men dashed all to pieces by a fall that they had
from the top. Then said Christian, What meaneth this? The Shepherds
answered, Have you not heard of them that were made to err, by
hearkening to Hymeneus and Philetus, as concerning the faith of the
resurrection of the body? (2 Tim. 2:17, 18). They answered, Yes.
Then said the Shepherds, Those that you see lie dashed in pieces
at the bottom of this mountain are they; and they have continued
to this day unburied, as you see, for an example to others to
take heed how they clamber too high, or how they come too near
the brink of this mountain.[226]

Then I saw that they had them to the top of another mountain,
and the name of that is Caution, and bid them look afar off;[227]
which, when they did, they perceived, as they thought, several
men walking up and down among the tombs that were there; and they
perceived that the men were blind, because they stumbled sometimes
upon the tombs, and because they could not get out from among
them.[228] Then said Christian, What means this?

The Shepherds then answered, Did you not see a little below these
mountains a stile that led into a meadow, on the left hand of
this way? They answered, Yes. Then said the Shepherds, From that
stile there goes a path that leads directly to Doubting Castle,
which is kept by Giant Despair, and these, pointing to them among
the tombs, came once on pilgrimage as you do now, even till they
came to that same stile; and because the right way was rough in
that place, they chose to go out of it into that meadow, and there
were taken by Giant Despair, and cast into Doubting Castle: where,
after they had been a while kept in the dungeon, he at last did put
out their eyes, and led them among those tombs, where he has left
them to wander to this very day, that the saying of the wise man
might be fulfilled, "He that wandereth out of the way of understanding,
shall remain in the congregation of the dead" (Prov. 21:16).[229]
Then Christian and Hopeful looked upon one another, with tears
gushing out, but yet said nothing to the Shepherds.[230]

Then I saw in my dream, that the Shepherds had them to another
place, in a bottom, where was a door in the side of a hill, and they
opened the door, and bid them look in. They looked in, therefore,
and saw that within it was very dark and smoky; they also thought
that they heard there a rumbling noise as of fire, and a cry of
some tormented, and that they smelt the scent of brimstone. Then
said Christian, What means this? The Shepherds told them, This
is a byway to hell, a way that hypocrites go in at; namely, such
as sell their birthright, with Esau; such as sell their master,
with Judas; such as blaspheme the Gospel, with Alexander; and that
lie and dissemble, with Ananias and Sapphira his wife.[231] Then
said Hopeful to the Shepherds, I perceive that these had on them,
even every one, a show of pilgrimage, as we have now; had they
not?

SHEP. Yes, and held it a long time too.

HOPE. How far might they go on in pilgrimage in their day, since
they notwithstanding were thus miserably cast away?

SHEP. Some further, and some not so far, as these mountains.[232]

Then said the Pilgrims one to another, We had need to cry to the
Strong for strength.

SHEP. Aye, and you will have need to use it, when you have it,
too.

By this time the Pilgrims had a desire to go forward, and the
Shepherds a desire they should; so they walked together towards
the end of the mountains. Then said the Shepherds one to another,
Let us here show to the Pilgrims the gates of the Celestial City,
if they have skill to look through our perspective glass.[233]
The Pilgrims then loving accepted the motion; so they had them to
the top of a high hill, called Clear, and gave them their glass
to look.

Then they essayed to look, but the remembrance of that last thing
that the Shepherds had showed them, made their hands shake; by
means of which impediment, they could not look steadily through
the glass; yet they thought they saw something like the gate, and
also some of the glory of the place.[234] Then they went away,
and sang this song-

Thus, by the Shepherds, secrets are reveal'd, Which from all other
men are kept conceal'd Come to the Shepherds, then, if you would
see Things deep, things hid, and that mysterious be.[235]

When they were about to depart, one of the Shepherds gave them a
note of the way. Another of them bid them beware of the Flatterer.
The third bid them take heed that they sleep not upon the Enchanted
Ground. And the fourth bid them God speed. So I awoke from my
dream.[236]

And I slept, and dreamed again, and saw the same two Pilgrims going
down the mountains along the highway towards the city. Now, a
little below these mountains, on the left hand, lieth the country
of Conceit;[237] from which country there comes into the way in
which the Pilgrims walked, a little crooked lane. Here, therefore,
they met with a very brisk lad, that came out of that country; and
his name was Ignorance. So Christian asked him from what parts he
came, and whither he was going.

IGNOR. Sir, I was born in the country that lieth off there, a
little on the left hand, and I am going to the Celestial City.

CHR. But how do you think to get in at the gate? for you may find
some difficulty there.

IGNOR. As other good people do, said he.

CHR. But what have you to show at that gate, that may cause that
the gate should be opened to you?

IGNOR. I know my Lord's will, and I have been a good liver; I pay
every man his own; I pray, fast, pay tithes, and give alms, and
have left my country for whither I am going.[238]

CHR. But thou camest not in at the wicket-gate that is at the
head of this way; thou camest in hither through that same crooked
lane, and therefore, I fear, however thou mayest think of thyself,
when the reckoning day shall come, thou wilt have laid to thy charge
that thou art a thief and a robber, instead of getting admittance
into the city.

IGNOR. Gentlemen, ye be utter strangers to me, I know you not; be
content to follow the religion of your country, and I will follow
the religion of mine. I hope all will be well. And as for the
gate that you talk of, all the world knows that that is a great
way off of our country. I cannot think that any man in all our
parts doth so much as know the way to it, nor need they matter
whether they do or no, since we have, as you see, a fine pleasant
green lane, that comes down from our country, the next way into
the way.

When Christian saw that the man was "wise in his own conceit,"
he said to Hopeful, whisperingly, "There is more hope of a fool
than of him" (Prov. 26:12). And said, moreover, "When he that is
a fool walketh by the way, his wisdom faileth him, and he saith
to everyone that he is a fool" (Eccl. 10:3). What, shall we talk
further with him, or out-go him at present, and so leave him to
think of what he hath heard already, and then stop again for him
afterwards, and see if by degrees we can do any good to him? Then
said Hopeful-

Let Ignorance a little while now muse On what is said, and let him
not refuse Good counsel to embrace, lest he remain Still ignorant
of what's the chiefest gain. God saith, those that no understanding
have, Although He made them, them He will not save.

HOPE. He further added, It is not good, I think, to say all to him
at once; let us pass him by, if you will, and talk to him anon,
even as he is able to bear it.[239]

So they both went on, and Ignorance he came after. Now when they
had passed him a little way, they entered into a very dark lane,
where they met a man whom seven devils had bound with seven strong
cords, and were carrying of him back to the door that they saw
on the side of the hill[240] (Matt. 12:45; Prov. 5:22). Now good
Christian began to tremble, and so did Hopeful his companion; yet
as the devils led away the man, Christian looked to see if he knew
him; and he thought it might be one Turn-away, that dwelt in the
town of Apostasy. But he did not perfectly see his face, for he
did hang his head like a thief that is found.[241] But being once
past, Hopeful looked after him, and espied on his back a paper with
this inscription, "Wanton professor, and damnable apostate."[242]
Then said Christian to his fellow, Now I call to remembrance, that
which was told me of a thing that happened to a good man hereabout.
The name of the man was Little-faith, but a good man, and he dwelt
in the town of Sincere. The thing was this: At the entering in at
this passage, there comes down from Broad-way Gate, a lane called
Dead Man's Lane;[243] so called because of the murders that are
commonly done there; and this Little-faith going on pilgrimage,
as we do now, chanced to sit down there, and slept. Now there
happened, at that time, to come down the lane from Broad-way Gate,
three sturdy rogues, and their names were Faint-heart, Mistrust,
and Guilt (three brothers), and they espying Little-faith, where
he was, came galloping up with speed. Now the good man was just
awake from his sleep, and was getting up to go on his journey.
So they came up all to him, and with threatening language bid him
stand. At this, Little-faith looked as white as a cloud, and had
neither power to fight nor fly. Then said Faint-heart, Deliver thy
purse. But he making no haste to do it (for he was loath to lose
his money), Mistrust ran up to him, and thrusting his hand into
his pocket, pulled out thence a bag of silver. Then he cried out,
Thieves! Thieves! With that, Guilt, with a great club that was
in his hand, struck Little-faith on the head, and with that blow
felled him flat to the ground; where be lay bleeding as one that
would bleed to death.[244] All this while the thieves stood by. But,
at last, they hearing that some were upon the road, and fearing
lest it should be one Great-grace, that dwells in the city of
good-confidence, they betook themselves to their heels, and left
this good man to shift for himself. Now, after a while, Little-faith
came to himself, and getting up, made shift to scrabble on his
way.[245] This was the story.

HOPE. But did they take from him all that ever he had?

CHR. No; the place where his jewels were they never ransacked, so
those he kept still. But, as I was told, the good man was much
afflicted for his loss, for the thieves got most of his spending-money.
That which they got not (as I said) were jewels,[246] also he had
a little odd money left, but scarce enough to bring him to his
journey's end (1 Peter 4:18); nay, if I were not misinformed,
he was forced to beg as be went, to keep himself alive; for his
jewels he might not sell. But beg, and do what he could, he went
(as we say) with many a hungry belly the most part of the rest of
the way.[247]

HOPE. But is it not a wonder they got not from him his certificate,
by which he was to receive his admittance at the Celestial Gate?

CHR. It is a wonder; but they got not that, though they missed it
not through any good cunning of his; for he, being dismayed with
their coming upon him, had neither power nor skill to hide anything;
so it was more by good Providence than by his endeavour, that they
missed of that good thing.[248]

HOPE. But it must needs be a comfort to him, that they got not
this jewel from him.[249]

CHR. It might have been great comfort to him, had he used it as
he should; but they that told me the story said, that he made but
little use of it all the rest of the way, and that because of the
dismay that he had in the taking away his money; indeed, he forgot
it a great part of the rest of his journey; and besides, when
at any time it came into his mind, and he began to be comforted
therewith, then would fresh thoughts of his loss come again upon
him, and those thoughts would swallow up all (1 Peter 1:9).

HOPE. Alas! poor man. This could not but be a great grief to him.

CHR. Grief! aye, a grief indeed. Would it not have been so to any
of us, had we been used as he, to be robbed, and wounded too, and
that in a strange place, as he was? It is a wonder he did not die
with grief, poor heart! I was told that he scattered almost all
the rest of the way with nothing but doleful and bitter complaints;
telling also to all that overtook him, or that he overtook in the
way as he went, where he was robbed, and how; who they were that
did it, and what he lost; how he was wounded, and that he hardly
escaped with his life.[250]

HOPE. But it is a wonder that his necessity did not put him upon
selling or pawning some of his jewels,[251] that he might have
wherewith to relieve himself in his journey.

CHR. Thou talkest like one upon whose head is the shell to this
very day; for what should he pawn them, or to whom should he sell
them? In all that country where he was robbed, his jewels were
not accounted of; nor did he want that relief which could from
thence be administered to him. Besides, had his jewels been missing
at the gate of the Celestial City, he had (and that he knew well
enough) been excluded from an inheritance there; and that would
have been worse to him than the appearance and villany of 10,000
thieves.

HOPE. Why art thou so tart, my brother? Esau sold his birthright, and
that for a mess of pottage, and that birthright was his greatest
jewel; and if he, why might not Little-faith do so too? (Heb.
12:16).

CHR. Esau did sell his birthright indeed, and so do many besides,
and by so doing exclude themselves from the chief blessing, as
also that caitiff did; but you must put a difference betwixt Esau
and Little-faith, and also betwixt their estates. Esau's birthright
was typical, but Little-faith's jewels were not so; Esau's belly
was his god, but Little-faith's belly was not so; Esau's want lay
in his fleshly appetite, Little-faith's did not so. Besides, Esau
could see no further than to the fulfilling of his lusts; "Behold
I am at the point to die (said he), and what profit shall this
birthright do me?" (Gen. 25:32). But Little-faith, though it was
his lot to have but a little faith, was by his little faith kept
from such extravagances, and made to see and prize his jewels
more than to sell them, as Esau did his birthright. You read not
anywhere that Esau had faith, no, not so much as a little; therefore
no marvel if, where the flesh only bears sway (as it will in that
man where no faith is to resist), if he sells his birthright, and
his soul and all, and that to the devil of hell; for it is with
such, as it is with the ass, who in her occasions cannot be turned
away (Jer. 2:24). When their minds are set upon their lusts, they
will have them whatever they cost. But Little-faith was of another
temper, his mind was on things divine; his livelihood was upon
things that were spiritual, and from above; therefore, to what
end should he that is of such a temper sell his jewels (had there
been any that would have bought them) to fill his mind with empty
things? Will a man give a penny to fill his belly with hay; or can
you persuade the turtle-dove to live upon carrion like the crow?
Though faithless ones can, for carnal lusts, pawn, or mortgage,
or sell what they have, and themselves outright to boot; yet they
that have faith, saving faith, though but a little of it, cannot
do so. Here, therefore, my brother, is thy mistake.

HOPE. I acknowledge it; but yet your severe reflection had almost
made me angry.[252]

CHR. Why, I did but compare thee to some of the birds that are
of the brisker sort, who will run to and fro in untrodden paths,
with the shell upon their heads; but pass by that, and consider
the matter under debate, and all shall be well betwixt thee and
me.

HOPE. But, Christian, these three fellows, I am persuaded in
my heart, are but a company of cowards;[253] would they have run
else, think you, as they did, at the noise of one that was coming
on the road? Why did not Little-faith pluck up a greater heart? He
might, methinks, Have stood one brush with them, and have yielded
when there had been no remedy.

CHR. That they are cowards, many have said, but few have found it
so in the time of trial. As for a great heart, Littlefaith had
none; and I perceive by thee, my brother, hadst thou been the
man concerned, thou art but for a brush, and then to yield. And,
verily, since this is the height of thy stomach, now they are at
a distance from us, should they appear to thee as they did to him,
they might put thee to second thoughts.

But, consider again, they are but journeymen thieves, they serve
under the king of the bottomless pit, who, if need be, will come
in to their aid himself, and his voice is as the roaring of a
lion (Psa. 7:2; 1 Peter 5:8). I myself have been engaged as this
Little-faith was, and I found it a terrible thing. These three
villains set upon me, and I beginning, like a Christian, to resist,
they gave but a call, and in came their master. I would, as the
saying is, have given my life for a penny; but that, as God would
have it, I was clothed with armour of proof. Aye, and yet, though
I was so harnessed, I found it hard work to quit myself like a
man. No man can tell what in that combat attends us, but he that
hath been in the battle himself.[254]

HOPE. Well, but they ran, you see, when they did but suppose that
one Great-grace was in the way.[255]

CHR. True, they have often fled, both they and their master, when
Great-grace hath but appeared; and no marvel; for he is the King's
Champion. But, I trow,[256] you will put some difference betwixt
Little-faith and the King's Champion. All the King's subjects
are not His champions, nor can they, when tried, do such feats of
war as he. Is it meet to think that a little child should handle
Goliath as David did? Or that there should be the strength of
an ox in a wren? Some are strong, some are weak; some have great
faith, some have little. This man was one of the weak, and therefore
he went to the wall.

HOPE. I would it had been Great-grace for their sakes.

CHR. If it had been, he might have had his hands full; for I must
tell you, that though Great-grace is excellent good at his weapons,
and has, and can, so long as be keeps them at sword's point, do well
enough with them; yet, if they get within him, even Faint-heart,
Mistrust, or the other, it shall go hard but they will throw up
his heels. And when a man is down, you know, what can he do?

Whoso looks well upon Great-grace's face, shall see those scars
and cuts there, that shall easily give demonstration of what I
say. Yea, once I heard that he should say (and that when he was
in the combat), "We despaired even of life."[257] How did these
sturdy rogues and their fellows make David groan, mourn, and roar?
Yea, Heman and Hezekiah, too, though champions in their day,
were forced to bestir them, when by these assaulted; and yet,
notwithstanding, they had their coats soundly brushed by them.
Peter, upon a time, would go try what he could do; but though some
do say of him that he is the prince of the apostles, they handled
him so, that they made him at last afraid of a sorry girl.

Besides, their king is at their whistle. He is never out of hearing;
and if at any time they be put to the worst, he, if possible, comes
in to help them; and of him it is said, "The sword of him that
layeth at him cannot hold; the spear, the dart, nor the habergeon:
he esteemeth iron as straw, and brass as rotten wood. The arrow
cannot make him flee; sling stones are turned with him into
stubble. Darts are counted as stubble: he laugheth at the shaking
of a spear" (Job. 12:26-29). What can a man do in this case? It
is true, if a man could, at every turn, have Job's horse, and had
skill and courage to ride him, he might do notable things; "for
his neck is clothed with thunder, he will not be afraid of the
grasshopper; the glory of his nostrils is terrible; he paweth in
the valley, and rejoiceth in his strength, he goeth on to meet
the armed men. He mocketh at fear, and is not affrighted, neither
turneth he back from the sword. The quiver rattleth against him,
the glittering spear, and the shield. He swalloweth the ground with
fierceness and rage, neither believeth he that it is the sound of
the trumpet. He saith among the trumpets, Ha, ha! and he smelleth
the battle afar off, the thunder of the captains, and the shouting"
(Job 34:19-25).

But for such footmen as thee and I are, let us never desire to
meet with an enemy, nor vaunt as if we could do better, when we
hear of others that they have been toiled, nor be tickled at the
thoughts of our own manhood; for such commonly come by the worst
when tried.[258] Witness Peter, of whom I made mention before. He
would swagger, aye, he would; he would, as his vain mind prompted
him to say, do better, and stand more for his Master than all men;
but who so foiled, and run down by these villains, as he?[259]

When, therefore, we hear that such robberies are done on the King's
highway, two things become us to do:

1. To go out harnessed, and to be sure to take a shield with
us; for it was for want of that, that he that laid so lustily at
Leviathan could not make him yield; for, indeed, if that be wanting,
he fears us not at all. Therefore, he that had skill hath said,
"Above all, taking the shield of faith, wherewith ye shall be able
to quench all the fiery darts of the wicked" (Eph. 6:16).

2. It is good, also, that we desire of the King a convoy,[260] yea,
that he will go with us Himself. This made David rejoice when in
the Valley of the Shadow of Death; and Moses was rather for dying
where he stood, than to go one step without his God (Exo. 33:15).
O my brother, if He will but go along with us, what need we
be afraid of ten thousands that shall set themselves against us?
(Psa. 3:5-8; 27:1-3). But, without Him, the proud helpers "fall
under the slain" (Isa. 10:4).

I, for my part, have been in the fray before now; and though,
through the goodness of Him that is best, I am, as you see, alive;
yet I cannot boast of my manhood: Glad shall I be, if I meet with
no more such brunts; though, I fear, we are not got beyond all
danger.[261] However, since the lion and the bear have not as
yet devoured me, I hope God will also deliver us from the next
uncircumcised Philistine. Then sang Christian-

Poor Little-faith! Hast been among the thieves? Wast robb'd?
Remember this, whoso believes, And gets more faith, shall then a
victor be Over ten thousand, else scarce over three.

So they went on, and Ignorance followed. They went then till they
came at a place where they saw a way put itself into their way,
and seemed withal to lie as straight as the way which they should
go; and here they knew not which of the two to take, for both
seemed straight before them; therefore, here they stood still to
consider. And as they were thinking about the way, behold a man,
black of flesh, but covered with a very light robe, came to them,
and asked them why they stood there.[262] They answered, they were
going to the Celestial City, but knew not which of these ways
to take. Follow me, said the man, it is thither that I am going.
So they followed him in the way that but now came into the road,
which by degrees turned, and turned them so from the city that they
desired to go to, that, in little time, their faces were turned
away from it; yet they followed him. But by and by, before they
were aware, he led them both within the compass of a net, in which
they were both so entangled, that they knew not what to do; and
with that the white robe fell off the black man's back. Then they
saw where they were. Wherefore, there they lay crying some time,
for they could not get themselves out.[263]

CHR. Then said Christian to his fellow, Now do I see myself in an
error. Did not the Shepherds bid us beware of the flatterers? As
is the saying of the wise man, so we have found it this day, "A
man that flattereth his neighbour, spreadeth a net for his feet"
(Prov. 29:5).

HOPE. They also gave us a note of directions about the way, for
our more sure finding thereof; but therein we have also forgotten
to read, and have not kept ourselves from the paths of the destroyer.
Here David was wiser than we; for, saith he, "Concerning the works
of men, by the word of thy lips, I have kept me from the paths of
the destroyer" (Psa. 16:4). Thus they lay bewailing themselves in
the net. At last they espied a Shining One coming towards them,
with a whip of small cord in his hand. When he was come to the
place where they were, he asked them whence they came, and what
they did there. They told him that they were poor pilgrims going
to Zion, but were led out of their way by a black man, clothed in
white, who bid us, said they, follow him, for he was going thither
too. Then said he with the whip, It is Flatterer, a false apostle,
that hath transformed himself into an angel of light (Prov. 29:5;
Dan. 11:32; 2 Cor. 11:13, 14). So he rent the net, and let the men
out. Then said he to them, Follow me, that I may set you in your
way again. So he led them back to the way which they had left to
follow the Flatterer. Then he asked them, saying, Where did you lie
the last night? They said, With the Shepherds, upon the Delectable
Mountains. He asked them then, if they had not of those Shepherds
a note of direction for the way. They answered, Yes. But did you,
said he, when you were at a stand, pluck out and read your note?
They answered, No. He asked them, Why? They said, they forgot. He
asked, moreover, if the Shepherds did not bid them beware of the
Flatterer. They answered, Yes, but we did not imagine, said they,
that this fine-spoken man had been he[264] (Rom. 16:18).

Then I saw in my dream, that he commanded them to lie down; which,
when they did, he chastised them sore, to teach them the good way
wherein they should walk, (Deut. 25:2); and as he chastised them,
he said, "As many as I love, I rebuke and chasten; be zealous,
therefore, and repent" (Rev. 3:19; 2 Chron. 6:26, 27). This done,
he bid them go on their way, and take good heed to the other
directions of the Shepherds. So they thanked him for all his
kindness, and went softly along the right way, singing-

Come hither, you that walk along the way; See how the pilgrims
fare that go astray! They catched are in an entangling net, 'Cause
they good counsel lightly did forget: 'Tis true, they rescued were,
but yet you see, They're scourg'd to boot. Let this your caution
be.

Now, after a while, they perceived, afar off, one coming softly
and alone, all along the highway to meet them. Then said Christian
to his fellow, Yonder is a man with his back toward Zion, and he
is coming to meet us.

HOPE. I see him, let us take heed to ourselves now, lest he should
prove a flatterer also. So he drew nearer and nearer, and at last
came up unto them. His name was Atheist, and he asked them whither
they were going.

CHR. We are going to the Mount Zion.

Then Atheist fell into a very great laughter.

CHR. What is the meaning of your laughter?

ATHEIST. I laugh to see what ignorant persons you are, to take
upon you so tedious a journey, and yet are like to have nothing
but your travel for your pains.

CHR. Why, man, do you think we shall not be received?

ATHEIST. Received! There is no such place as you dream of in all
this world.[265]

CHR. But there is in the world to come.

ATHEIST. When I was at home in mine own country, I heard as you
now affirm, and from that hearing went out to see, and have been
seeking this city this 20 years; but find no more of it than I
did the first day I set out (Jer. 22:12; Eccl. 10:15).

CHR. We have both heard and believe that there is such a place to
be found.

ATHEIST. Had not I, when at home, believed, I had not come thus
far to seek; but finding none (and yet I should, had there been
such a place to be found, for I have gone to seek it further than
you), I am going back again, and will seek to refresh myself with
the things that I then cast away, for hopes of that which, I now
see, is not.[266]

CHR. Then said Christian to Hopeful his fellow, Is it true which
this man hath said?

HOPE. Take heed, he is one of the flatterers; remember what it hath
cost us once already for our hearkening to such kind of fellows.
What! no Mount Zion? Did we not see, from the Delectable Mountains,
the gate of the city?[267] Also, are we not now to walk by faith?
Let us go on, said Hopeful, lest the man with the whip overtake
us again[268] (2 Cor. 5:7).

You should have taught me that lesson, which I will round[269] you
in the ears withal: "Cease, my son, to hear the instruction that
causeth to err from the words of knowledge" (Prov. 19:17). I say,
my brother, cease to hear him, and let us "believe to the saving
of the soul" (Heb. 10:39).

CHR. My brother, I did not put the question to thee, for that I
doubted of the truth of our belief myself, but to prove thee, and
to fetch from thee a fruit of the honesty of thy heart. As for
this man, I know that he is blinded by the god of this world. Let
thee and I go on, knowing that we have belief of the truth, "and
no lie is of the truth" (1 John 2:21).

HOPE. Now do I rejoice in hope of the glory of God. So they turned
away from the man; and he, laughing at them, went his way.

I saw then in my dream, that they went till they came into a
certain country, whose air naturally tended to make one drowsy,
if he came a stranger into it. And here Hopeful began to be very
dull and heavy of sleep; wherefore he said unto Christian, I do
now begin to grow so drowsy that I can scarcely hold up mine eyes;
let us lie down here, and take one nap.[270]

CHR. By no means, said the other; lest, sleeping, we never awake
more.

HOPE. Why, my brother? Sleep is sweet to the labouring man; we
may be refreshed if we take a nap.[271]

CHR. Do you not remember that one of the Shepherds bid us beware
of the Enchanted Ground?[272] He meant by that, that we should
beware of sleeping; "Therefore let us not sleep, as do others,
but let us watch and be sober"[273] (1 Thess. 5:6).

HOPE. I acknowledge myself in a fault; and had I been here alone,
I had by sleeping run the danger of death. I see it is true that
the wise man saith, "Two are better than one." Hitherto hath thy
company been my mercy, and thou shalt have a good reward for thy
labour. (Eccl. 4:9). CHR. Now then, said Christian, to prevent
drowsiness in this place, let us fall into good discourse.

HOPE. With all my heart, said the other.

CHR. Where shall we begin?

HOPE. Where God began with us. But do you begin, if you please.

CHR. I will sing you first this song-

When saints do sleepy grow, let them come hither, And hear how
these two pilgrims talk together: Yea, let them learn of them, in
any wise, Thus to keep ope their drowsy slumb'ring eyes. Saints'
fellowship, if it be manag'd well, Keeps them awake, and that in
spite of hell.

CHR. Then Christian began, and said, I will ask you a question.
How came you to think at first of so doing as you do now?

HOPE. Do you mean, how came I at first to look after the good of
my soul?

CHR. Yes, that is my meaning.

HOPE. I continued a great while in the delight of those things
which were seen and sold at our fair; things which, I believe now,
would have, had I continued in them still, drowned me in perdition
and destruction.

CHR. What things were they?

HOPE. All the treasures and riches of the world. Also I delighted
much in rioting, revelling, drinking, swearing, lying, uncleanness,
Sabbath-breaking, and what not, that tended to destroy the soul.
But I found at last, by hearing and considering of things that are
Divine, which indeed I heard of you, as also of beloved Faithful,
that was put to death for his faith and good living in Vanity Fair,
that "the end of these things is death" (Rev. 6:21-23). And that
for these things' sake, "cometh the wrath of God upon the children
of disobedience" (Eph. 5:6).

CHR. And did you presently fall under the power of this conviction?

HOPE. No, I was not willing presently to know the evil of sin,
nor the damnation that follows upon the commission of it; but
endeavoured, when my mind at first began to be shaken with the
Word, to shut mine eyes against the light thereof.

CHR. But what was the cause of your carrying of it thus to the
first workings of God's blessed Spirit upon you?

HOPE. The causes were, 1. I was ignorant that this was the work
of God upon me. I never thought that by awakenings for sin, God
at first begins the conversion of a sinner. 2. Sin was yet very
sweet to my flesh, and I was loath to leave it. 3. I could not tell
how to part with mine old companions, their presence and actions
were so desirable unto me. 4. The hours in which convictions were
upon me, were such troublesome and such heart-affrighting hours,
that I could not bear, no not so much as the remembrance of them
upon my heart.[274]

CHR. Then, as it seems, sometimes you got rid of your trouble?

HOPE. Yes, verily, but it would come into my mind again, and then
I should be as bad, nay, worse than I was before.

CHR. Why, what was it that brought your sins to mind again?

HOPE. Many things; as,

1. If I did but meet a good man in the streets; or,

2. If I have heard any read in the Bible; or,

3. If mine head did begin to ache; or,

4. If I were told that some of my neighbours were sick; or,

5. If I heard the bell toll for some that were dead; or,

6. If I thought of dying myself; or,

7. If I heard that sudden death happened to others;

8. But especially, when I thought of myself, that I must quickly
come to judgment.

CHR. And could you at any time, with ease, get off the guilt of
sin,[275] when, by any of these ways, it came upon you?

HOPE. No, not I, for then they got faster hold of my conscience;
and then, if I did but think of going back to sin (though my mind
was turned against it), it would be double torment to me.

CHR. And how did you do then?

HOPE. I thought I must endeavour to mend my life; for else, thought
I, I am sure to be damned.

CHR. And did you endeavour to mend? HOPE. Yes; and fled from not
only my sins, but sinful company too; and betook me to religious
duties, as prayer, reading, weeping for sin, speaking truth to
my neighbours, &c. These things did I, with many others, too much
here to relate.

CHR. And did you think yourself well then?

HOPE. Yes, for a while; but, at the last, my trouble came tumbling
upon me again, and that over the neck of all my reformations.

CHR. How came that about, since you were now reformed?

HOPE. There were several things brought it upon me, especially
such sayings as these: "All our righteousnesses are as filthy rags"
(Isa. 64:6). "By the works of the law shall no flesh be justified"
(Gal. 2:16). "When ye shall have done all those things, say, We
are unprofitable" (Luke 17:10); with many more such like. From
whence I began to reason with myself thus: If ALL my righteousnesses
are filthy rags; if, by the deeds of the law, NO man can be
justified; and if, when we have done ALL, we are yet unprofitable,
then it is but a folly to think of Heaven by the law. I further
thought thus: If a man runs a hundred pounds into the shopkeeper's
debt, and after that shall pay for all that he shall fetch; yet,
if this old debt stands still in the book uncrossed, for that the
shopkeeper may sue him, and cast him into prison till he shall
pay the debt.

CHR. Well, and how did you apply this to yourself?

HOPE. Why, I thought thus with myself: I have, by my sins, run
a great way into God's book, and that my now reforming will not
pay off that score; therefore I should think still, under all my
present amendments, But how shall I be freed from that damnation
that I have brought myself in danger of, by my former transgressions?

CHR. A very good application; but, pray, go on.

HOPE. Another thing that hath troubled me, even since my late
amendments, is, that if I look narrowly into the best of what I
do now, I still see sin, new sin, mixing itself with the best of
that I do; so that now I am forced to conclude, that notwithstanding
my former fond conceits of myself and duties, I have committed
sin enough in one duty to send me to hell,[276] though my former
life had been faultless.[277]

CHR. And what did you do then?

HOPE. Do! I could not tell what to do, until I brake my mind to
Faithful, for he and I were well acquainted. And he told me, that
unless I could obtain the righteousness of a man that never had
sinned, neither mine own, nor all the righteousness of the world,
could save me.

CHR. And did you think he spake true?

HOPE. Had he told me so when I was pleased and satisfied with
mine own amendment, I had called him fool for his pains; but now,
since I see mine own infirmity, and the sin that cleaves to my
best performance, I have been forced to be of his opinion.

CHR. But did you think, when at first he suggested it to you,
that there was such a man to be found, of whom it might justly be
said, that He never committed sin?

HOPE. I must confess the words at first sounded strangely, but
after a little more talk and company with him, I had full conviction
about it.

CHR. And did you ask him what man this was, and how you must be
justified by Him?

HOPE. Yes, and he told me it was the Lord Jesus, that dwelleth on
the right hand of the Most High. And thus, said he, you must be
justified by Him, even by trusting to what He hath done by Himself
in the days of His flesh, and suffered when He did hang on the
tree. I asked him further, how that man's righteousness could be
of that efficacy to justify another before God? And he told me He
was the mighty God, and did what He did, and died the death also,
not for Himself, but for me; to whom His doings, and the worthiness
of them, should be imputed, if I believed on Him (Heb. 10; Rom.
4; Col. 1; 1 Peter 1).

CHR. And what did you do then?

HOPE. I made my objections against my believing, for that I thought
He was not willing to save me.

CHR. And what said Faithful to you then?

HOPE. He bid me go to Him and see. Then I said it was presumption;
but he said, No, for I was invited to come (Matt. 11:28). Then he
gave me a book of Jesus, His inditing, to encourage me the more
freely to come; and he said, concerning that book, that every
jot and tittle thereof stood firmer than Heaven and earth (Matt.
24:35). Then I asked him, What I must do when I came; and he told
me, I must entreat upon my knees, with all my heart and soul, the
Father to reveal Him to me (Psa. 95:6; Dan. 6:10; Jer. 29:12, 13).
Then I asked him further, how I must make my supplication to Him?
And he said, Go, and thou shalt find Him upon a mercy-seat, where
He sits all the year long, to give pardon and forgiveness to them
that come. I told him that I knew not what to say when I came.
And he bid me say to this effect, God be merciful to me a sinner,
and make me to know and believe in Jesus Christ; for I see, that
if His righteousness had not been, or I have not faith in that
righteousness, I am utterly cast away.[278] Lord, I have heard
that Thou art a merciful God, and hast ordained that Thy Son Jesus
Christ should be the Saviour of the world; and moreover, that thou
art willing to bestow Him upon such a poor sinner as I am (and I
am a sinner indeed), Lord, take therefore this opportunity, and
magnify Thy grace in the salvation of my soul, through Thy Son
Jesus Christ. Amen. (Exo. 25:22; Lev. 16:2; Num. 7:89; Heb. 4:16).

CHR. And did you do as you were bidden?

HOPE. Yes; over, and over, and over.

CHR. And did the Father reveal His Son to you?

HOPE. Not at the first, nor second, nor third, nor fourth, nor
fifth; no, nor at the sixth time neither.

CHR. What did you do then?

HOPE. What! why I could not tell what to do.

CHR. Had you not thoughts of leaving off praying?

HOPE. Yes, a hundred times twice told.

CHR. And what was the reason you did not?

HOPE. I believed that that was true which had been told me, to
wit, that without the righteousness of this Christ, all the world
could not save me; and therefore, thought I with myself, if I leave
off I die, and I can but die at the throne of grace. And withal,
this came into my mind, "Though it tarry, wait for it; because it
will surely come, it will not tarry" (Hab. 2:3). So I continued
praying until the Father showed me His Son.[279]

CHR. And how was He revealed unto you?

HOPE. I did not see Him with my bodily eyes, but with the eyes of
my understanding (Eph. 1:18, 19); and thus it was: One day I was
very sad, I think sadder than at any one time in my life, and this
sadness was through a fresh sight of the greatness and vileness
of my sins. And as I was then looking for nothing but hell, and
the everlasting damnation of my soul, suddenly, as I thought,
I saw the Lord Jesus look down from Heaven upon me, and saying,
"Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts
16:31).

But I replied, Lord, I am a great, a very great sinner. And He
answered, "My grace is sufficient for thee"[280] (2 Cor. 12:9).
Then I said, But, Lord, what is believing? And then I saw from
that saying, "He that cometh to Me shall never hunger, and he that
believeth on Me shall never thirst"; that believing and coming
was all one; and that he that came, that is, ran out in his heart
and affections after salvation by Christ, he indeed believed in
Christ (John 6:35). Then the water stood in mine eyes, and I asked
further, But, Lord, may such a great sinner as I am, be indeed
accepted of Thee, and be saved by Thee? And I heard him say, "And
him that cometh to Me, I will in no wise cast out" (John 6:37).
Then I said, But how, Lord, must I consider of Thee in my coming
to Thee, that my faith may be placed aright upon Thee? Then He
said, "Christ Jesus came into the world to save sinners" (1 Tim.
1:15). "He is the end of the law for righteousness to every one
that believeth" (Rom. 10:4). "He died for our sins, and rose again
for our justification" (Rom. 4:25). "He loved us, and washed us
from our sins in His own blood" (Rev. 1:5). "He is mediator betwixt
God and us" (1 Tim. 2:5). "He ever liveth to make intercession
for us" (Heb. 7:25). From all which I gathered, that I must look
for righteousness in His person, and for satisfaction for my sins
by His blood; that what He did in obedience to His Father's law,
and in submitting to the penalty thereof, was not for Himself, but
for him that will accept it for his salvation, and be thankful.
And now was my heart full of joy, mine eyes full of tears, and
mine affections running over with love to the name, people, and
ways of Jesus Christ.[281]

CHR. This was a revelation of Christ to your soul indeed; but tell
me particularly what effect this had upon your spirit.[282]

HOPE. It made me see that all the world, notwithstanding all the
righteousness thereof, is in a state of condemnation. It made me
see that God the Father, though He be just, can justly justify the
coming sinner. It made me greatly ashamed of the vileness of my
former life, and confounded me with the sense of mine own ignorance;
for there never came thought into my heart before now, that showed
me so the beauty of Jesus Christ. It made me love a holy life,
and long to do something for the honour and glory of the name of
the Lord Jesus; yea, I thought that had I now a thousand gallons
of blood in my body, I could spill it all for the sake of the Lord
Jesus.[283]

I saw then in my dream that Hopeful looked back and saw Ignorance,
whom they had left behind, coming after. Look, said he to Christian,
how far yonder youngster loitereth behind.

CHR. Aye, aye, I see him; he careth not for our company.

HOPE. But I trow it would not have hurt him, had he kept pace with
us hitherto.

CHR. That is true; but I warrant you he thinketh otherwise.

HOPE. That I think he doth; but, however, let us tarry for him.
So they did.

Then Christian said to him, Come away, man, why do you stay so
behind?

IGNOR. I take my pleasure in walking alone, even more a great deal
than in company, unless I like it the better.[284]

Then said Christian to Hopeful (but softly), Did I not tell you
he cared not for our company? But, however, said he, come up, and
let us talk away the time in this solitary place. Then, directing
his speech to Ignorance, he said, Come, how do you? How stands it
between God and your soul now?

IGNOR. I hope well; for I am always full of good motions, that
come into my mind, to comfort me as I walk (Prov. 28:26).

CHR. What good motions? pray, tell us.

IGNOR. Why, I think of God and Heaven.

CHR. So do the devils and damned souls.

IGNOR. But I think of them, and desire them.[285]

CHR. So do many that are never like to come there. "The soul of
the sluggard desireth, and hath nothing" (Prov. 13:4).

IGNOR. But I think of them, and leave all for them.

CHR. That I doubt; for leaving all is a hard matter; yea, a harder
matter than many are aware of. But why, or by what, art thou
persuaded that thou hast left all for God and Heaven?

IGNOR. My heart tells me so.

CHR. The wise man says, "He that trusts his own heart is a fool"[286]
(Prov. 28:26).

IGNOR. This is spoken of an evil heart, but mine is a good one.

CHR. But how dost thou prove that?

IGNOR. It comforts me in hopes of Heaven.

CHR. That may be through its deceitfulness; for a man's heart may
minister comfort to him in the hopes of that thing, for which he
yet has no ground to hope.

IGNOR. But my heart and life agree together, and therefore my hope
is well grounded.

CHR. Who told thee that thy heart and life agree together?

IGNOR. My heart tells me so.

CHR. Ask my fellow if I be a thief! Thy heart tells thee so! Except
the Word of God beareth witness in this matter, other testimony
is of no value.

IGNOR. But is it not a good heart that hath good thoughts? and is
not that a good life that is according to God's commandments?

CHR. Yea, that is a good heart that hath good thoughts, and that
is a good life that is according to God's commandments; but it is
one thing, indeed, to have these, and another thing only to think
so.

IGNOR. Pray, what count you good thoughts, and a life according
to God's commandments?

CHR. There are good thoughts of divers kinds; some respecting
ourselves, some God, some Christ, and some other thing.

IGNOR. What be good thoughts respecting ourselves?

CHR. Such as agree with the Word of God.

IGNOR. When do our thoughts of ourselves agree with the Word of
God?

CHR. When we pass the same judgment upon ourselves which the Word
passes. To explain myself-the Word of God saith of persons in a
natural condition, "There is none righteous, there is none that
doeth good" (Rom. 3). It saith also, that "every imagination of
the heart of man is only evil, and that continually" (Gen. 6:5).
And again, "The imagination of man's heart is evil from his youth"
(Gen. 8:21). Now then, when we think thus of ourselves, having
sense thereof then are our thoughts good ones, because according
to the Word of God.

IGNOR. I will never believe that my heart is thus bad.

CHR. Therefore thou never hadst one good thought concerning thyself
in thy life. But let me go on. As the Word passeth a judgment
upon our heart, so it passeth a judgment upon our ways; and when
our thoughts of our hearts and ways agree with the judgment which
the Word giveth of both, then are both good, because agreeing
thereto.

IGNOR. Make out your meaning.

CHR. Why, the Word of God saith that man's ways are crooked ways;
not good, but perverse (Psa. 125; Prov. 2:15). It saith they are
naturally out of the good way, that they have not known it (Rom.
3). Now, when a man thus thinketh of his ways; I say, when he
doth sensibly, and with heart humiliation, thus think, then hath
he good thoughts of his own ways, because his thoughts now agree
with the judgment of the Word of God.[287]

IGNOR. What are good thoughts concerning God?

CHR. Even as I have said concerning ourselves, when our thoughts
of God do agree with what the Word saith of Him; and that is, when
we think of His being and attributes as the Word hath taught, of
which I cannot now discourse at large; but to speak of Him with
reference to us: Then we have right thoughts of God, when we think
that He knows us better than we know ourselves, and can see sin
in us when and where we can see none in ourselves; when we think
He knows our inmost thoughts, and that our heart, with all its
depths, is always open unto His eyes; also, when we think that all
our righteousness stinks in His nostrils, and that, therefore, He
cannot abide to see us stand before Him in any confidence, even
in all our best performances.

IGNOR. Do you think that I am such a fool as to think God can see
no further than I? or, that I would come to God in the best of my
performances?

CHR. Why, how dost thou think in this matter?

IGNOR. Why, to be short, I think I must believe in Christ for
justification.

CHR. How! think thou must believe in Christ, when thou seest
not thy need of Him! Thou neither seest thy original nor actual
infirmities; but hast such an opinion of thyself, and of what
thou dost, as plainly renders thee to be one that did never see
a necessity of Christ's personal righteousness to justify thee
before God.[288] How, then, dost thou say, I believe in Christ?

IGNOR. I believe well enough for all that.

CHR. How dost thou believe?

IGNOR. I believe that Christ died for sinners; and that I shall
be justified before God from the curse, through His gracious
acceptance of my obedience to His law. Or thus, Christ makes my
duties, that are religious, acceptable to His Father, by virtue
of His merits; and so shall I be justified.[289]

CHR. Let me give an answer to this confession of thy faith.

1. Thou believest with a fantastical faith; for this faith is
nowhere described in the Word.

2. Thou believest with a false faith; because it taketh justification
from the personal righteousness of Christ, and applies it to thy
own.[290]

3. This faith maketh not Christ a justifier of thy person, but
of thy actions; and of thy person for thy actions' sake, which is
false.[291]

4. Therefore, this faith is deceitful, even such as will leave
thee under wrath, in the day of God Almighty; for true justifying
faith puts the soul, as sensible of its lost condition by the
law, upon flying for refuge unto Christ's righteousness, which
righteousness of His is not an act of grace, by which He maketh, for
justification, thy obedience accepted with God; but His personal
obedience to the law, in doing and suffering for us what that
required at our hands; this righteousness, I say, true faith
accepteth; under the skirt of which, the soul being shrouded, and
by it presented as spotless before God, it is accepted, and acquit
from condemnation.[292]

IGNOR. What! would you have us trust to what Christ, in His own
person, has done without us? This conceit would loosen the reins
of our lust, and tolerate us to live as we list; for what matter
how we live, if we may be justified by Christ's personal righteousness
from all, when we believe it?

CHR. Ignorance is thy name, and as thy name is, so art thou; even
this thy answer demonstrateth what I say. Ignorant thou art of
what justifying righteousness is, and as ignorant how to secure
thy soul, through the faith of it, from the heavy wrath of God.
Yea, thou also art ignorant of the true effects of saving faith
in this righteousness of Christ, which is, to bow and win over
the heart to God in Christ, to love His name, His Word, ways, and
people, and not as thou ignorantly imaginest.

HOPE. Ask him if ever he had Christ revealed to him from Heaven.[293]

IGNOR. What! you are a man for revelations! I believe that what
both you, and all the rest of you, say about that matter, is but
the fruit of distracted brains.

HOPE. Why, man! Christ is so hid in God from the natural apprehensions
of the flesh, that He cannot by any man be savingly known, unless
God the Father reveals Him to them.[294]

IGNOR. That is your faith, but not mine; yet mine, I doubt not,
is as good as yours, though I have not in my head so many whimsies
as you.

CHR. Give me leave to put in a word. You ought not so slightly to
speak of this matter; for this I will boldly affirm, even as my
good companion hath done, that no man can know Jesus Christ but by
the revelation of the Father (Matt. 11:27); yea, and faith too,
by which the soul layeth hold upon Christ, if it be right, must be
wrought by the exceeding greatness of His mighty power; the working
of which faith, I perceive, poor Ignorance, thou art ignorant
of (1 Cor. 12:3; Eph 1:18, 19). Be awakened then, see thine own
wretchedness, and fly to the Lord Jesus; and by His righteousness,
which is the righteousness of God, for He Himself is God, thou
shalt be delivered from condemnation.[295]

IGNOR. You go so fast, I cannot keep pace with you. Do you go on
before; I must stay a while behind.[296]

Then they said-

Well, Ignorance, wilt thou yet foolish be, To slight good counsel,
ten times given thee? And if thou yet refuse it, thou shalt know,
Ere long, the evil of thy doing so. Remember, man, in time, stoop,
do not fear; Good counsel taken well, saves: therefore hear. But
if thou yet shalt slight it, thou wilt be The loser (Ignorance)
I'll warrant thee.

Then Christian addressed thus himself to his fellow-

CHR. Well, come, my good Hopeful, I perceive that thou and I must
walk by ourselves again.

So I saw in my dream that they went on apace before, and Ignorance
he came bobbling after. Then said Christian to his companion, It
pities me much for this poor man, it will certainly go ill with
him at last.

HOPE. Alas! there are abundance in our town in his condition,
whole families, yea, whole streets, and that of pilgrims too; and
if there be so many in our parts, how many, think you, must there
be in the place where he was born?

CHR. Indeed the Word saith, "He hath blinded their eyes, lest they
should see," &c. But now we are by ourselves, what do you think
of such men? Have they at no time, think you, convictions of sin,
and so consequently fears that their state is dangerous?

HOPE. Nay, do you answer that question yourself, for you are the
elder man.

CHR. Then I say, sometimes (as I think) they may; but they being
naturally ignorant, understand not that such convictions tend to
their good; and therefore they do desperately seek to stifle them,
and presumptuously continue to flatter themselves in the way of
their own hearts.

HOPE. I do believe, as you say, that fear tends much to men's
good, and to make them right, at their beginning to go on pilgrimage.

CHR. Without all doubt it doth, if it be right; for so says the
Word, "The fear of the Lord is the beginning of wisdom"[297] (Prov.
1:7; 9:10; Psa. 111:10; Job. 28:28).

HOPE. How will you describe right fear?

CHR. True or right fear is discovered by three things-

1. By its rise; it is caused by saving convictions for sin.

2. It driveth the soul to lay fast hold of Christ for salvation.

3. It begetteth and continueth in the soul a great reverence of
God, his Word, and ways, keeping it tender, and making it afraid
to turn from them, to the right hand or to the left, to anything,
that may dishonour God, break its peace, grieve the Spirit, or
cause the enemy to speak reproachfully.[298]

HOPE. Well said; I believe you have said the truth. Are we now
almost got past the Enchanted Ground?

CHR. Why, art thou weary of this discourse?

HOPE. No, verily, but that I would know where we are.

CHR. We have not now above two miles further to go thereon. But
let us return to our matter. Now the ignorant know not that such
convictions as tend to put them in fear are for their good, and
therefore they seek to stifle them.

HOPE. How do they seek to stifle them?

CHR. 1. They think that those fears are wrought by the devil
(though indeed they are wrought of God); and, thinking so, they
resist them as things that directly tend to their overthrow. 2.
They also think that these fears tend to the spoiling of their
faith, when, alas for them, poor men that they are, they have none
at all! and therefore they harden their hearts against them. 3.
They presume they ought not to fear; and therefore, in despite of
them, wax presumptuously confident. 4. They see that those fears
tend to take away from them their pitiful old self-holiness,[299]
and therefore they resist them with all their might.

HOPE. I know something of this myself; for, before I knew myself,
it was so with me.[300]

CHR. Well, we will leave, at this time, our neighbour Ignorance
by himself, and fall upon another profitable question.

HOPE. With all my heart, but you shall still begin.

CHR. Well then, did you not know, about 10 years ago, one Temporary
in your parts, who was a forward man in religion then?[301]

HOPE. Know him! yes, he dwelt in Graceless, a town about two miles
off of Honesty, and he dwelt next door to one Turnback.

CHR. Right, he dwelt under the same roof with him. Well, that man
was much awakened once; I believe that then he had some sight of
his sins, and of the wages that were due thereto.

HOPE. I am of your mind, for, my house not being above three miles
from him, he would ofttimes come to me, and that with many tears.
Truly I pitied the man, and was not altogether without hope of
him; but one may see, it is not every one that cries, Lord, Lord.

CHR. He told me once that he was resolved to go on pilgrimage,
as we do now; but all of a sudden he grew acquainted with one
Save-self, and then he became a stranger to me.

HOPE. Now, since we are talking about him, let us a little inquire
into the reason of the sudden backsliding of him and such others.

CHR. It may be very profitable, but do you begin.

HOPE. Well then, there are in my judgment four reasons for it-

1. Though the consciences of such men are awakened, yet their
minds are not changed; therefore, when the power of guilt weareth
away, that which provoked them to be religious ceaseth, wherefore
they naturally turn to their own course again, even as we see the
dog that is sick of what he has eaten, so long as his sickness
prevails, he vomits and casts up all; not that he doth this
of a free mind (if we may say a dog has a mind), but because it
troubleth his stomach; but now, when his sickness is over, and so
his stomach eased, his desire being not at all alienate from his
vomit, he turns him about and licks up all, and so it is true which
is written, "The dog is turned to his own vomit again" (2 Peter
2:22).[302] Thus I say, being hot for Heaven, by virtue only of
the sense and fear of the torments of hell, as their sense of hell,
and the fears of damnation, chills and cools, so their desires for
Heaven and salvation cool also. So then it comes to pass, that
when their guilt and fear is gone, their desires for Heaven and
happiness die, and they return to their course again.[303]

2. Another reason is, they have slavish fears that do overmaster
them; I speak now of the fears that they have of men, for "the
fear of man bringeth a snare" (Prov. 29:25). So then, though they
seem to be hot for Heaven, so long as the flames of hell are about
their ears, yet, when that terror is a little over, they betake
themselves to second thoughts; namely, that it is good to be
wise, and not to run (for they know not what) the hazard of losing
all, or, at least, of bringing themselves into unavoidable and
unnecessary troubles, and so they fall in with the world again.

3. The shame that attends religion lies also as a block in their
way; they are proud and haughty, and religion in their eye is low
and contemptible; therefore, when they have lost their sense of
hell and wrath to come, they return again to their former course.

4. Guilt, and to meditate terror, are grievous to them. They like
not to see their misery before they come into it; though perhaps
the sight of it first, if they loved that sight, might make them
fly whither the righteous fly and are safe. But because they do,
as I hinted before, even shun the thoughts of guilt and terror,
therefore, when once they are rid of their awakenings about the
terrors and wrath of God, they harden their hearts gladly, and
choose such ways as will harden them more and more.

CHR. You are pretty near the business, for the bottom of all is,
for want of a change in their mind and will. And therefore they
are but like the felon that standeth before the judge, he quakes
and trembles, and seems to repent most heartily, but the bottom
of all is the fear of the halter; not that he hath any detestation
of the offence, as is evident, because, let but this man have his
liberty, and he will be a thief, and so a rogue still, whereas,
if his mind were changed, he would be otherwise.

HOPE. Now, I have showed you the reasons of their going back, do
you show me the manner thereof.[304]

CHR. So I will, willingly.

1. They draw off their thoughts, all that they may, from the
remembrance of God, death, and judgment to come.

2. Then they cast off by degrees private duties, as closet prayer,
curbing their lusts, watching, sorrow for sin, and the like.

3. Then they shun the company of lively and warm Christians.

4. After that, they grow cold to public duty, as hearing, reading,
godly conference, and the like.

5. Then they begin to pick holes, as we say, in the coats of some
of the godly; and that devilishly, that they may have a seeming
colour to throw religion (for the sake of some infirmity they have
espied in them) behind their backs.

6. Then they begin to adhere to, and associate themselves with,
carnal, loose, and wanton men.

7. Then they give way to carnal and wanton discourses in secret;
and glad are they if they can see such things in any that are
counted honest, that they may the more boldly do it through their
example.

8. After this, they begin to play with little sins openly.

9. And then, being hardened, they show themselves as they are.
Thus, being launched again into the gulf of misery, unless a
miracle of grace prevent it, they everlastingly perish in their
own deceivings.[305]

Now I saw in my dream, that by this time the Pilgrims were got
over the Enchanted Ground, and entering into the country of Beulah,
whose air was very sweet and pleasant, the way lying directly through
it, they solaced themselves there for a season (Isa. 62:4). Yea,
here they heard continually the singing of birds, and saw every
day the flowers appear in the earth, and heard the voice of the
turtle in the land (Song. 2:10-12). In this country the sun shineth
night and day; wherefore this was beyond the Valley of the Shadow
of Death, and also out of the reach of Giant Despair, neither
could they from this place so much as see Doubting Castle.[306]
Here they were within sight of the city they were going to, also
here met them some of the inhabitants thereof; for in this land
the Shining Ones commonly walked, because it was upon the borders
of Heaven. In this land also the contract between the bride and the
bridegroom was renewed; yea, here, "As the bridegroom rejoiceth
over the bride, so did their God rejoice over them" (Isa. 62:5).
Here they had no want of corn and wine; for in this place they met
with abundance of what they had sought for in all their pilgrimage
(v. 8). Here they heard voices from out of the city, loud voices,
saying, "Say ye to the daughter of Zion, Behold, thy salvation
cometh! Behold, His reward is with Him!" (v. 11). Here all the
inhabitants of the country called them, "The holy people, The
redeemed of the Lord, Sought out," &c. (v. 12).

Now, as they walked in this land, they had more rejoicing than in
parts more remote from the kingdom to which they were bound; and
drawing near to the city, they had yet a more perfect view thereof.
It was builded of pearls and precious stones, also the street
thereof was paved with gold; so that by reason of the natural
glory of the city, and the reflection of the sunbeams upon it,
Christian with desire fell sick. Hopeful also had a fit or two
of the same disease.[307] Wherefore, here they lay by it a while,
crying out, because of their pangs, "If ye find my Beloved, tell
Him that I am sick of love[308]" (Song. 5:8).

But being a little strengthened, and better able to bear their
sickness, they walked on their way, and came yet nearer and nearer,
where were orchards, vineyards, and gardens, and their gates opened
into the highway. Now, as they came up to these places, behold,
the gardener stood in the way, to whom the Pilgrims said, Whose
goodly vineyards and gardens are these? He answered, They are the
King's, and are planted here for His own delight, and also for the
solace of pilgrims. So the gardener had them into the vineyards,
and bid them refresh themselves with the dainties (Deut. 23:24).
He also showed them there the King's walks, and the arbours, where
He delighted to be; and here they tarried and slept.[309]

Now I beheld in my dream, that they talked more in their sleep at
this time than ever they did in all their journey; and being in
a muse thereabout, the gardener said even to me, Wherefore musest
thou at the matter? It is the nature of the fruit of the grapes
of these vineyards to go down so sweetly, as to cause the lips of
them that are asleep to speak.[310]

So I saw that when they awoke, they addressed themselves to go up
to the city. But, as I said, the reflection of the sun upon the
city (for "the city was pure gold)," (Rev. 21:18), was so extremely
glorious, that they could not, as yet, with open face behold it,
but through an instrument made for that purpose (2 Cor. 3:18). So
I saw, that as they went on, there met them two men, in raiment
that shone like gold; also their faces shone as the light.[311]

These men asked the Pilgrims whence they came; and they told them.
They also asked them where they had lodged, what difficulties and
dangers, what comforts and pleasures they had met in the way; and
they told them. Then said the men that met them, You have but two
difficulties more to meet with, and then you are in the city.[312]

Christian then, and his companion, asked the men to go along
with them; so they told them they would. But, said they, you must
obtain it by your own faith. So I saw in my dream that they went
on together, until they came in sight of the gate.

Now, I further saw, that betwixt them and the gate was a river,
but there was no bridge to go over; the river was very deep. At the
sight, therefore, of this river, the Pilgrims were much stunned:
but the men that went with them said, You must go through, or you
cannot come at the gate.[313]

The Pilgrims then began to inquire if there was no other way to
the gate; to which they answered, Yes; but there hath not any,
save two, to wit, Enoch and Elijah, been permitted to tread that
path, since the foundation of the world, nor shall, until the
last trumpet shall sound (1 Cor. 15:51, 52). The Pilgrims then,
especially Christian, began to despond in their minds, and looked
this way and that, but no way could be found by them, by which
they might escape the river.[314] Then they asked the men if the
waters were all of a depth. They said, No; yet they could not
help them in that case; for, said they, you shall find it deeper
or shallower, as you believe in the King of the place.

They then addressed themselves to the water; and entering, Christian
began to sink, and crying out to his good friend Hopeful, he said,
I sink in deep waters; the billows go over my head, all his waves
go over me! Selah.[315]

Then said the other, Be of good cheer, my brother, I feel the
bottom, and it is good. Then, said Christian, Ah! my friend, "the
sorrows of death have compassed me about"; I shall not see the
land that flows with milk and honey; and with that a great darkness
and horror fell upon Christian, so that he could not see before
him. Also here he in great measure lost his senses, so that he
could neither remember, nor orderly talk of any of those sweet
refreshments that he had met with in the way of his pilgrimage.
But all the words that he spake still tended to discover that he
had horror of mind, and heart fears that he should die in that
river, and never obtain entrance in at the gate. Here also, as they
that stood by perceived, he was much in the troublesome thoughts
of the sins that he had committed, both since and before he began
to be a pilgrim. It was also observed that he was troubled with
apparitions of hobgoblins and evil spirits; for ever and anon he
would intimate so much by words.[316] Hopeful, therefore, here had
much ado to keep his brother's head above water; yea, sometimes
he would be quite gone down, and then, ere awhile, he would rise
up again half dead. Hopeful also would endeavour to comfort him,
saying, Brother, I see the gate, and men standing by to receive
us; but Christian would answer, It is you, it is you they wait
for; you have been Hopeful ever since I knew you.[317] And so
have you, said he to Christian. Ah, brother! said he, surely if I
were right He would now arise to help me; but for my sins He hath
brought me into the snare, and hath left me. Then said Hopeful,
My brother, you have quite forgot the text, where it is said of
the wicked, "There are no bands in their death; but their strength
is firm. They are not in trouble as other men, neither are they
plagued like other men" (Psa. 73:4, 5). These troubles and distresses
that you go through in these waters are no sign that God hath
forsaken you; but are sent to try you, whether you will call to
mind that which heretofore you have received of His goodness, and
live upon Him in your distresses.[318]

Then I saw in my dream, that Christian was as in a muse a while.
To whom also Hopeful added this word, Be of good cheer, Jesus
Christ maketh thee whole;[319] and with that Christian brake out
with a loud voice, O! I see Him again, and He tells me, "When thou
passest through the waters, I will be with thee; and through the
rivers, they shall not overflow thee" (Isa. 43:2). Then they both
took courage, and the enemy was after that as still as a stone,
until they were gone over. Christian therefore presently found
ground to stand upon, and so it followed that the rest of the river
was but shallow. Thus they got over.[320] Now, upon the bank of
the river, on the other side, they saw the two shining men again,
who there waited for them; wherefore, being come out of the river,
they saluted them, saying, We are ministering spirits, sent forth
to minister for those that shall be heirs of salvation. Thus they
went along towards the gate.[321] Now you must note that the city
stood upon a mighty hill, but the Pilgrims went up that hill with
ease, because they had these two men to lead them up by the arms;
also, they had left their mortal garments behind them in the
river, for though they went in with them, they came out without
them. They, therefore, went up here with much agility and speed,
though the foundation upon which the city was framed was higher
than the clouds.[322] They, therefore, went up through the regions
of the air, sweetly talking as they went, being comforted, because
they safely got over the river, and had such glorious companions
to attend them.[323]

The talk they had with the Shining Ones was about the glory of
the place; who told them that the beauty and glory of it was
inexpressible. There, said they, is the "Mount Zion, the heavenly
Jerusalem, the innumerable company of angels, and the spirits of
just men made perfect" (Heb. 12:22-24). You are going now, said
they, to the paradise of God, wherein you shall see the tree of
life, and eat of the never-fading fruits thereof; and when you
come there, you shall have white robes given you, and your walk
and talk shall be every day with the King, even all the days of
eternity (Rev. 2:7; 3:4; 22:5). There you shall not see again
such things as you saw when you were in the lower region upon the
earth, to wit, sorrow, sickness, affliction, and death, "for the
former things are passed away." You are now going to Abraham, to
Isaac, and Jacob, and to the prophets-men that God hath taken away
from the evil to come, and that are now resting upon their beds,
each one walking in his righteousness[324] (Isa. 57:1, 2; 65:17).
The men then asked, What must we do in the holy place? To whom
it was answered, You must there receive the comforts of all your
toil, and have joy for all your sorrow; you must reap what you
have sown, even the fruit of all your prayers, and tears, and
sufferings for the King by the way (Gal. 6:7). In that place you
must wear crowns of gold, and enjoy the perpetual sight and vision
of the Holy One, for "there you shall see Him as He is" (1 John
3:2). There also you shall serve Him continually with praise,
with shouting and thanksgiving, whom you desired to serve in the
world, though with much difficulty, because of the infirmity of
your flesh. There your eyes shall be delighted with seeing, and
your ears with hearing the pleasant voice of the Mighty One. There
you shall enjoy your friends again, that are gone thither before
you; and there you shall with joy receive, even every one that
follows into the holy place after you. There also shall you be
clothed with glory and majesty, and put into an equipage fit to
ride out with the King of glory. When He shall come with sound of
trumpet in the clouds, as upon the wings of the wind, you shall
come with Him; and when He shall sit upon the throne of judgment,
you shall sit by Him; yea, and when He shall pass sentence upon
all the workers of iniquity, let them be angels or men, you also
shall have a voice in that judgment, because they were His and your
enemies (1 Thess. 4:13-17; Jude 14; Dan. 7:9, 10; 1 Cor. 6:2, 3).
Also when He shall again return to the city, you shall go too,
with sound of trumpet, and be ever with Him.

Now, while they were thus drawing towards the gate, behold a company
of the heavenly host came out to meet them; to whom it was said,
by the other two Shining Ones, These are the men that have loved
our Lord when they were in the world, and that have left all for
His holy name; and He hath sent us to fetch them, and we have
brought them thus far on their desired journey, that they may go
in and look their Redeemer in the face with joy. Then the heavenly
host gave a great shout, saying, "Blessed are they which are
called unto the marriage supper of the Lamb" (Rev. 19:9). There
came out also at this time to meet them, several of the King's
trumpeters, clothed in white and shining raiment, who, with melodious
noises, and loud, made even the heavens to echo with their sound.
These trumpeters saluted Christian and his fellow with 10,000
welcomes from the world; and this they did with shouting, and
sound of trumpet.

This done, they compassed them round on every side; some went
before, some behind, and some on the right hand, some on the left
(as it were to guard them through the upper regions), continually
sounding as they went, with melodious noise, in notes on high;
so that the very sight was to them that could behold it, as if
Heaven itself was come down to meet them.[325] Thus, therefore,
they walked on together; and as they walked, ever and anon these
trumpeters, even with joyful sound, would, by mixing their music
with looks and gestures, still signify to Christian and his brother,
how welcome they were into their company, and with what gladness
they came to meet them; and now were these two men, as it were,
in Heaven, before they came at it, being swallowed up with the
sight of angels, and with hearing of their melodious notes. Here
also they had the city itself in view, and they thought they heard
all the bells therein to ring, to welcome them thereto. But above
all, the warm and joyful thoughts that they had about their own
dwelling there, with such company, and that forever and ever. O
by what tongue or pen can their glorious joy be expressed![326]
And thus they came up to the gate.

Now, when they were come up to the gate, there was written over
it in letters of gold, "Blessed are they that do His commandments,
that they may have right to the tree of life, and may enter in
through the gates into the city" (Rev. 22:14).

Then I saw in my dream, that the Shining Men bid them call at the
gate; the which, when they did, some looked from above over the
gate, to wit, Enoch, Moses, and Elijah, &c., to whom it was said,
These pilgrims are come from the City of Destruction, for the love
that they bear to the King of this place; and then the pilgrims
gave in unto them each man his certificate,[327] which they had
received in the beginning; those, therefore, were carried into
the King, who, when He had read them, said, Where are the men?
To whom it was answered, They are standing without the gate. The
King then commanded to open the gate, "That the righteous nation,"
said He, "which keepeth the truth, may enter in"[328] (Isa. 26:2).

Now I saw in my dream that these two men went in at the gate; and
lo, as they entered, they were transfigured, and they had raiment
put on that shone like gold. There were also that met them with
harps and crowns, and gave them to them-the harps to praise withal,
and the crowns in token of honour. Then I heard in my dream that
all the bells in the city rang again for joy, and that it was said
unto them, "ENTER YE INTO THE JOY OF YOUR LORD."[329] I also heard
the men themselves, that they sang with a loud voice, saying,
"BLESSING, AND HONOUR, AND GLORY, AND POWER, BE UNTO HIM THAT SITTETH
UPON THE THRONE, AND UNTO THE LAMB, FOREVER AND EVER" (Rev. 5:13).

Now just as the gates were opened to let in the men, I looked in
after them, and, behold, the City shone like the sun; the streets
also were paved with gold, and in them walked many men, with
crowns on their heads, palms in their hands, and golden harps to
sing praises withal. There were also of them that had wings, and
they answered one another without intermission, saying, "Holy,
holy, holy, is the Lord" (Rev. 4:8). And after that, they shut up
the gates; which, when I had seen, I wished myself among them.

Now while I was gazing upon all these things, I turned my head to
look back, and saw Ignorance come up to the river side; but he
soon got over, and that without half that difficulty which the
other two men met with.[330] For it happened that there was then
in that place, one Vain-hope,[331] a ferryman, that with his boat
helped him over; so he, as the other I saw, did ascend the hill,
to come up to the gate, only he came alone; neither did any man
meet him with the least encouragement. When he was come up to
the gate, he looked up to the writing that was above, and then
began to knock, supposing that entrance should have been quickly
administered to him; but he was asked by the men that looked over
the top of the gate, Whence came you? and what would you have? He
answered, I have eat and drank in the presence of the King, and He
has taught in our streets. Then they asked him for his certificate,
that they might go in and show it to the King; so he fumbled in
his bosom for one, and found none. Then said they, Have you none?
But the man answered never a word. So they told the King, but He
would not come down to see him, but commanded the two Shining Ones
that conducted Christian and Hopeful to the City, to go out and
take Ignorance, and bind him hand and foot, and have him away.
Then they took him up, and carried him through the air, to the door
that I saw in the side of the hill, and put him in there. Then I
saw that there was a way to hell, even from the gates of Heaven,
as well as from the City of Destruction![332] So I awoke, and
behold it was a dream.

THE CONCLUSION.

Now, READER, I have told my dream to thee; See if thou canst
interpret it to me, Or to thyself, or neighbour; but take heed Of
misinterpreting; for that, instead Of doing good, will but thyself
abuse: By misinterpreting, evil ensues.

Take heed also, that thou be not extreme, In playing with the
outside of my dream: Nor let my figure or similitude Put thee
into a laughter or a feud. Leave this for boys and fools; but as
for thee, Do thou the substance of my matter see.

Put by the curtains, look within my veil, Turn up my metaphors,
and do not fail; There, if thou seekest them, such things to find,
As will be helpful to an honest mind.

What of my dross thou findest there, be bold To throw away, but
yet preserve the gold; What if my gold be wrapped up in ore?--None
throws away the apple for the core. But if thou shalt cast all
away as vain, I know not but 'twill make me dream again.

THE END OF THE FIRST PART.



FOOTNOTES:

[1] The jail. Mr. Bunyan wrote this precious book in Bedford
jail, where he was imprisoned 12 years for preaching the Gospel.
His bonds were those of the Gospel; and, like Peter, he could
sleep soundly in prison. Blessed be God for even the toleration
and religious privileges we now enjoy in consequence of it.
Our author, thus prevented from preaching, turned his thoughts
to writing; and, during his confinement, composed "The Pilgrim's
Progress," and many other useful works. Thus the Lord causes "the
wrath of man to praise Him." The servants of Christ, when restrained
by wicked laws from publishing the word of life from the pulpit,
have become more abundantly useful by their writings-(G. Burder).

[2] You will observe what honour, from his Pilgrim's first setting
out, Bunyan puts upon the Word of God. He would give to no inferior
instrumentality, not even to one of God's providences, the business
of awakening his Pilgrim to a sense of his danger; but he places
him before us reading his book, awakened by the Word. And he
makes the first efficacious motive in the mind of this Pilgrim a
salutary fear of the terrors of that Word, a sense of the wrath
to come, beneath the burden of sin upon his soul-(Cheever, Lect.
6). The alarms of such an awakened soul are very different from the
terrors of superstitious ignorance, which, arising from fright
or danger, are easily quitted, with the silly mummeries of
priestcraft-(Andronicus).

[3] "What shall I do?" This is his first exclamation. He has not
as yet advanced so far as to say, What shall I do to be saved?-(Cheever,
Lect. 6).

[4] Sometimes I have been so loaden with my sins, that I could not
tell where to rest, nor what to do; yea, at such times, I thought
it would have taken away my senses-(Bunyan's Law and Grace). [5]
See the picture of a true penitent; a deep sense of danger, and
solemn concern for his immortal soul, and for his wife and children;
clothed with rags; his face turned from his house; studying the
Bible with intense interest; a great burden on his back; praying;
"the remembrance of his sins is grievous, and the burden of them
is intolerable." Reader, have you felt this?-(Dr. Dodd).

[6] Reader! be persuaded to pause a moment, and ask yourself the
question-What is my case? Did I ever feel a deep concern about my
soul? Did I ever see my danger as a sinner? Did I ever exclaim, in
the agony of my spirit, "What must I do to be saved?" Be assured
that real godliness begins in feeling the burden of sin-(G. Border).

[7] The advice is to fly at once to Christ, and that he will then
be told what to do. He is not told to get rid of his burden first,
by reforming his life, and then to apply for further instruction
to the Saviour-(J. B.).

[8] When a sinner begins to fly from destruction, carnal relations
will strive to prevent him; but the sinner who is in earnest for
salvation will be deaf to invitations to go back. The more he is
solicited by them, the faster he will fly from them-(Mason).

[9] The names of these two neighbours are admirably characteristic,
not confined to any age or place, but always accompany the young
convert to godliness, as the shadow does the substance. Christian
is firm, decided, bold, and sanguine. Obstinate is profane, scornful,
self-sufficient, and contemns God's Word. Pliable is yielding, and
easily induced to engage in things of which he understands neither
the nature nor the consequences-(Thomas Scott).

[10] Objection. If I would run as you would have me, then I must
run from all my friends, for none of them are running that way.
Answ. And if thou dost, thou wilt run into the bosom of Christ,
and of God. And what harm will that do thee? Objec. But if I ran
this way, I must run from all my sins. Answ. That's true indeed;
yet if thou dost not, thou wilt run into hell-fire. Objec. But I
shall be mocked of all my neighbours. Answ. But if thou lose the
benefit of Heaven, God will mock at thy calamity. Objec. But,
surely, I may begin this, time enough a year or two hence. Answ.
Hast thou any lease of thy life? Did ever God tell thee thou shalt
live half a year or two months longer? Art thou a wise man to let
thy immortal soul hang over hell by a thread of uncertain time,
which may soon be cut asunder by death?-(Bunyan's Preface to the
Heavenly Footman).

[11] It is interesting to compare this account of Heaven with
that which Bunyan gave in the Preface to his "Sighs from Hell,"
published 20 years before-"O sinner, sinner, there are better
things than hell to be had, and at a cheaper rate by the thousandth
part than that. O there is no comparison; there is Heaven, there
is God, there is Christ, there is communion with an innumerable
company of saints and angels"-(ED). [12] Here you have another
volume of meaning in a single touch of the pencil. Pliable is
one of those who is willing, or think they are willing, to have
Heaven, but without any sense of sin, or of the labour and self-denial
necessary to enter Heaven. But now his heart is momentarily fired
with Christian's ravishing descriptions, and as he seems to have
nothing to trouble his conscience, and no difficulties to overcome,
the pace of an honest, thorough inquirer, the movement of a soul
sensible of its distresses and its sins, and desiring comfort
only in the way of healing and of holiness, seems much too slow
for him. He is for entering Heaven at once, going much faster
than poor Christian can keep up with him. Then, said Christian,
I cannot go so fast as I would, by reason of this burden that is
on my back--(Cheever). [13] Satan casts the professor into the
mire, to the reproach of religion, the shame of their brethren,
the derision of the world, and the dishonour of God. He holds our
hands while the world buffets us. He puts bears' skins upon us,
and then sets the dogs at us. He bedaubeth us with his own foam,
and then tempts us to believe that that bedaubing comes from
ourselves-(Good News to the Vilest of Men, vol. 1, P. 69). [14]
Guilt is not so much a wind and a tempest, as a load and burden.
The devil, and sin, and the curse of the law, and death, are
gotten upon the shoulders of this poor man, and are treading of
him down, that he may sink into, and be swallowed up of, his miry
place (Job 41:30)-(Bunyan's Saints' Know ledge of Christ's Love,
vol. 2, p. 6).

[15] In this Slough of Despond there were good and firm steps, sound
promises to stand upon, a causeway, indeed, better than adamant,
clear across the treacherous quagmires; but mark you, fear followed
Christian so hard, that he fled the nearest way, and fell in, not
stopping to look for the steps, or not thinking of them. Now this
is often just the operation of fear; it sets the threatenings
against the promises, when it ought simply to direct the soul
from the threatenings to the promises. It is the object of the
threatenings to make the promises shine, and to make the soul
lay hold upon them, and that is the purpose and the tendency of
a salutary fear of the Divine wrath on account of sin, to make
the believer flee directly to the promises, and advance on them
to Christ-(Cheever). [16] Signifying that there is nothing but
despondency and despair in the fallen nature of sinful man: the
best that we can do, leaves us in the Slough of Despond, as to
any hope in ourselves-(Mason).

[17] That is, the Lord Jesus Christ. We never find good ground,
nor safe sounding, nor comfortable walking, till we enter into
possession of Christ by faith, and till our feet are set upon
Christ, who is the Rock of ages-(Mason).

[18] And now you may think, perhaps, that Christian having got out
of the Slough of Despond, and fairly on his way, it is all well
with him; but not so, for now he comes into a peril that is far
greater than the last-a peril through which we suppose that every
soul that ever goes on pilgrimage passes, and a peril in which
multitudes that get safely across the Slough of Despond, perish
forever-(Cheever).

[19] "Some inkling"; some intimation, hint, or slight knowledge:
obsolete-(ED).

[20] There is great beauty in this dialogue, arising from the exact
regard to character preserved throughout. Indeed, this forms one
of our author's peculiar excellencies; as it is a very difficult
attainment, and always manifests a superiority of genius-(Scott).

[21] Mr. Worldly-wiseman prefers morality to Christ the strait
gate. This is the exact reasoning of the flesh. Carnal reason
ever opposes spiritual truth. The notion of justification by our
own obedience to God's Law ever works in us, contrary to the way
of justification by the obedience of Christ. Self-righteousness
is as contrary to the faith of Christ as indulging the lusts of
the flesh. The former is the white devil of pride, the latter the
black devil of rebellion and disobedience. See the awful consequences
of listening to the reasonings of the flesh-(Mason).

[22] And "wotted": and knew. From the Saxon witen, to know; see
Imperial Dictionary-(ED).

[23]Beware of taking men by their looks. They may look as gentle
as lambs, while the poison of asps is under their tongue; whereby
they infect many souls with pernicious errors and pestilent heresies,
turning them from Christ and the hope of full justification and
eternal life through Him ONLY, to look to, and rely upon, their
own works, in whole, or in part, for salvation-(Mason).

[24] As the belief of the truth lies at the fountain of the hope
of eternal life, and is the cause of anyone becoming a pilgrim;
so the belief of a lie is the cause of anyone's turning out of the
way which leads to glory-(Mason). [25] See the glory of Gospel grace
to sinners. See the amazing love of Christ in dying for sinners.
O remember the price, which obtained the pardon of our sins, at
nothing less than His most precious blood! Believe His wonderful
love. Rejoice in His glorious salvation. Live in the love of Him,
in the hatred of your sins, and in humbleness of mind before
Him-(Mason).

[26] Legality is as great an enemy to the cross of Christ as
licentiousness; for it keeps the soul from coming to, believing
in, and trusting wholly in the blood of Christ for pardon, and the
righteousness of Christ for justification! so that it keeps the soul
in bondage, and swells the mind with pride, while licentiousness
brings a scandal on the cross--(Mason). [27] The straitness of
this gate is not to be understood carnally, but mystically. This
gate is wide enough for all the truly sincere lovers of Jesus
Christ, but so strait that it will keep all others out. The gate
of Eden was wide enough for Adam and his wife to go out at, yet
it was too strait for them to go in at. Why? They had sinned; and
the cherubim and the flaming sword made it too strait for them.
The gates of the temple were six cubits wide, yet they were so
strait that none who were unclean might enter them-(Bunyan's Strait
Gate, vol. 1, p. 367).

[28] Here behold the love of Jesus, in freely and heartily receiving
every poor sinner who comes unto Him; no matter how vile they have
been, nor what sins they have committed, He loves them freely and
receives them graciously; for He has nothing but GOOD-WILL to them.
Hence, the heavenly host sang at his birth, "Good-will towards
men" (Luke 2:14)-(Mason).

[29] As sinners become more decided in applying to Christ, and
assiduous in the means of grace, Satan, if permitted, will be more
vehement in his endeavours to discourage them, that, if possible,
he may induce them to desist, and so come short of the prize-(Scott).
A whole Heaven and eternal life is wrapped up in this little
word-"Strive to enter in"; this calls for the mind and heart.
Many professors make their striving to stand rather in an outcry
of words, than in a hearty labour against the lusts and love of
the world. But this kind of striving is but a beating the air,
and will come to nothing at last-(Bunyan's Strait Gate, vol. 1,
p. 866). Coming souls will have opposition from Satan. He casts
his fiery darts at them; wanderings in prayer, enticements to old
sins, and even blasphemous thoughts, assail the trembling penitent,
when striving to enter into the strait gate, to drive him from
"the way and the life"-(ED).

[30] "No betterment" is an admirable expression of the Christian's
humility-he set out in company, but reached the gate alone; still
it is not unto me, but unto Thy name be all the glory-(ED).

[31] "Carnal arguments" is altered to "carnal agreement," in
several of Mr. Bunyan's editions: see third to the ninth-(ED).

[32] Christian, when admitted at the strait gate, is directed
in the narrow way; not in the broad fashionable religion. In the
broad road, every man may choose a path suited to his inclinations,
shift about to avoid difficulties, or accommodate himself
to circumstances; and he may be sure of company agreeable to his
taste. But Christians must follow one another in the narrow way
on the same track, facing enemies, and bearing hardships, without
attempting to evade them; nor is any indulgence given to different
tastes, habits, or propensities-(Scott).

[33] With gnat propriety Bunyan places the house of the Interpreter
beyond the strait gate; for the knowledge of Divine things, that
precedes conversion to God by faith in Christ, is very scanty,
compared with the diligent Christian's subsequent attainments-(Scott).

[34] It would be difficult to find 12 consecutive pages in the
English language, that contain such volumes of meaning, in such
beautiful and instructive lessons, with such heavenly imagery,
in so pure and sweet a style, and with so thrilling an appeal to
the best affections of the heart, as these pages descriptive of
Christian's sojourning in the house of the Interpreter. This good
man of the house, the Interpreter, we are, without doubt, to take
as the representative of the Holy Spirit, with His enlightening and
sanctifying influences on the heart-(Cheever). The order in which
these heavenly lessons are taught, is worthy of our admiration-(ED).

[35] As in creation, so in conversion, God's command is, "Let there
be light"; it comes by the Word; no Bible, no light. God divided
the light from the darkness; a blessed mystery to prove the
Christian indeed-light in his mind at variance with his native
darkness-(Bunyan, on Genesis).

[36] The FIRST object presented by the Holy Spirit to the mind
of a young believer, is the choice of his minister; not to be
submissive to human orders, but to choose for himself. The leading
features are, that he be grave, devotional, a lover of his Bible,
one who rejects error and preaches the truth; uninfluenced by
paltry pelf or worldly honours; pleading patiently to win souls;
seeking only his Master's approbation; souls, and not money, for
his hire; an immortal crown for his reward. With the laws of men
and friendship to mislead us, how essential is the guidance of
the Holy Spirit in this important choice!-(ED). And whose portrait
is Bunyan describing here? We think he had only Mr. Gifford in
his eye as a faithful minister of Christ; but Bunyan too had been
the pleader with men, and over his own head the crown of gold was
shining, and while he wrote these words, you may be sure that his
spirit thrilled within him as he said, And I too am a minister of
Jesus Christ-(Cheever).

[37]Christian well knew this in his own deep experience; for the
burden of sin was on him still, and sorely did he feel it while
the Interpreter was making this explanation; and had it not been
for his remembrance of the warning of the man at the gate, he would
certainly have besought the Interpreter to take off his burden.
The law could not take it off; he had tried that; and grace had
not yet removed it; so he was forced to be quiet, and to wait
patiently. But when the damsel came and sprinkled the floor, and
laid the dust, and then the parlour was swept so easily, there
were the sweet influences of the Gospel imaged; there was Divine
grace distilling as the dew; there was the gentle voice of Christ
hushing the storm; there were the corruptions of the heart, which
the law had but roused into action, yielding under the power of
Christ; and there was the soul made clean, and fit for the King
of glory to inhabit. Indeed, this was a most instructive emblem.
O that my heart might be thus cleansed, thought Christian, and
then I verily believe I could bear my burden with great ease to
the end of my pilgrimage; but I have had enough of that fierce
sweeper, the Law. The Lord deliver me from his besom!-(Cheever).

[38] This was a vivid and striking emblem, and one which, in its
general meaning, a child could understand. Passion stands for the
men of this world, Patience of that which is to come; Passion for
those who will have all their good things now, Patience for those
who are willing, with self-denial, to wait for something better;
Passion for those who are absorbed in temporal trifles, Patience
for those whose hearts are fixed upon eternal realities; Passion
the things which are seen, and the impatient eagerness with which
they are followed, Patience the things which are unseen, and the
faith, humility, and deadness to the world exercised in order to
enjoy them. It is a good commentary upon Psalm 73-(Cheever).

[39] This instructive vision springs from the author's painful,
but blessed experience. The flame of love in a Christian's heart
is like the fire of despair in Satan's spirit-unquenchable. Before
Bunyan had been behind the wall, the tempter suggested to him-"You
are very hot for mercy, but I will cool you, though I be seven
years in chilling your heart, I can do it at last; I will have you
cold before long"-(Grace Abounding, No. 110). He is the father of
lies. Thus he said to Christian in the fight, "Here will I spill
thy soul"; instead of which, Apollyon was put to flight. We cannot
fail with such a prop, That bears the earth's huge pillars up.
Satan's water can never be so powerful to quench, as Christ's oil
and grace are to keep the fire burning. Sinner, believe this, and
love, praise, and rejoice in thy Lord. He loves with an everlasting
love; He saves with an everlasting salvation; without His perpetual
aid, we should perish; Christ is the Alpha and Omega of our safety;
but how mysterious is the Saint's perseverance until we have seen
the secret supply!-(ED).

[40] For a man to fight his way through infernal enemies, is in
every age a fearful battle; but in addition to this, to enter his
name as a nonconformist in Bunyan's time, demanded intrepidity of
no ordinary degree; their enemies were the throne, the laws, and
the bishops, armed with malignity against these followers of Jesus
Christ. But there were noble spirits, "of very stout countenance," that
by the sword of the Spirit cut their way through all opposition.
Bunyan was one of these worthies-(Ivimey). [41] Verily thou didst,
noble Christian! And who is there that does not know the meaning
of it, and what heart so cold as not to be ravished by it! Yea,
we should think that this passage alone might set any man out on
this pilgrimage, might bring many a careless traveler up to the
gate of this glorious palace to say, Set down my name, Sir! How
full of instruction is this passage! It set Christian's own heart
on fire to run forward on his journey, although the battle was
before him-(Cheever).

[42] All these deeply interesting pictures are intended for every
age and every clime. This iron cage of despair has ever shut up
its victims. Many have supposed that it had a special reference
to one John Child, who, under the fear of persecution, abandoned
his profession, and, in frightful desperation, miserably perished
by his own hand. See Introduction, page 73; see also the sickness
and death of Mr. Badman's brother-(ED).

[43] Bunyan intended not to represent this man as actually beyond
the reach of mercy, but to show the dreadful consequences of
departing from God, and of being abandoned of Him to the misery
of unbelief and despair-(Cheever).

[44] "An everlasting caution"-"God help me to watch." The battle
with Apollyon, the dread valley, the trying scene at Vanity Fair,
the exhilarating victory over By-ends and Demas, dissipated the
painful scene of the iron cage; and want of prayerful caution led
Christian into the dominion of Despair, and he became for a season
the victim shut up in this frightful cage. Reader, may we be ever
found "looking unto Jesus," then shall we be kept from Doubting
Castle and the iron cage-(ED).

[45] "In the midst of these heavenly instructions, why in such
haste to go?" Alas! the burden of sin upon his back pressed him
on to seek deliverance-(ED).

[46] "Rack." Driven violently by the wind-(ED).

[47] We go about the world in the day time, and are absorbed in
earthly schemes; the world is as bright as a rainbow, and it bears
for us no marks or predictions of the judgment, or of our sins;
and conscience is retired, as it were, within a far inner circle
of the soul. But when it comes night, and the pall of sleep is
drawn over the senses, then conscience comes out solemnly, and
walks about in the silent chambers of the soul, and makes her
survey and her comments, and sometimes sits down and sternly reads
the record of a life that the waking man would never look into,
and the catalogue of crimes that are gathering for the judgment.
Imagination walks tremblingly behind her, and they pass through
the open gate of the Scriptures into the eternal world-for thither
all things in man's being naturally and irresistibly tend-and
there, imagination draws the judgment, the soul is presented at
the bar of God, and the eye of the Judge is on it, and a hand of
fire writes, "Thou art weighed in the balances, and found wanting!"
Our dreams sometimes reveal our character, our sins, our destinies,
more clearly than our waking thoughts; for by day the energies
of our being are turned into artificial channels, by night our
thoughts follow the bent that is most natural to them; and as man
is both an immortal and a sinful being, the consequences both of
his immortality and his sinfulness will sometimes be made to stand
out in overpowering light, when the busy pursuits of day are not
able to turn the soul from wandering towards eternity-(Cheever).
Bunyan profited much by dreams and visions. "Even in my childhood
the Lord did scare and affright me with fearful dreams, and
did terrify me with dreadful visions." That is a striking vision
of church fellowship in the Grace Abounding, (Nos. 53-56); and
an awful dream is narrated in the Greatness of the Soul-"Once I
dreamed that I saw two persons, whom I knew, in hell; and methought
I saw a continual dropping from Heaven, as of great drops of fire
lighting upon them, to their sore distress" (vol. 1, p. 148)-(ED).

[48] Our safety consists in a due proportion of hope and fear.
When devoid of hope, we resemble a ship without an anchor; when
unrestrained by fear, we are like the same vessel under full
sail without ballast. True comfort is the effect of watchfulness,
diligence, and circumspection. What lessons could possibly have
been selected of greater importance or more suited to establish the
new convert, than these are which our author has most ingeniously
and agreeably inculcated, under the emblem of the Interpreter's
curiosities?-(Scott).

[49] This is an important lesson, that a person may be in Christ and
yet have a deep sense of the burden of sin upon the soul-(Cheever).
So also Bunyan-"Every height is a difficulty to him that is loaden;
with a burden, how shall we attain the Heaven of heavens?"-(Knowledge
of Christ's Love).

[50] This efficacious sight of the cross is thus narrated in
Grace Abounding, (No. 115)-"Traveling in the country, and musing
on the wickedness and blasphemy of my heart, that scripture came
in my mind-"Having made peace through the blood of His cross" (Col.
1:20). I saw that day again and again, that God and my soul were
friends by His blood; yea, that the justice of God and my soul
could embrace and kiss each other. This was a good day to me; I
hope I shall not forget it." He was glad and lightsome, and had
a merry heart; he was before inspired with hope, but now he is a
happy believer-(ED).

[51] None but those who have felt such bliss, can imagine the joy
with which this heavenly visitation fills the soul. The Father
receives the poor penitent with, "Thy sins be forgiven thee." The
Son clothes him with a spotless righteousness. "The prodigal when
he returned to his father was clothed with rags; but the best
robe is brought out, also the gold ring and the shoes; yea, they
are put upon him to his rejoicing" (Come and Welcome, vol. 1, p.
265). The Holy Spirit gives him a certificate; thus described by
Bunyan in the House of God--"But bring with thee a certificate, To
show thou seest thyself most desolate; Writ by the Master, with
repentance seal'd; To show also, that here thou would'st be healed
By those fair leaves of that most blessed tree By which alone poor
sinners healed be: And that thou dost abhor thee for thy ways, And
would'st in holiness spend all thy days; And here be entertained;
or thou wilt find To entertain thee here are none inclined!"
(Vol. 2, p. 680). Such a certificate, written upon the heart by
the Holy Spirit, may be lost for a season, as in the arbour on
the hill, but cannot be stolen even by Faith-heart, Mistrust, and
Guilt. For the mark in his forehead, see 2 Corinthians 3:2, 3;
"not with ink, but with the spirit of the living God, known and
read of all men"-(ED).

[52] He that has come to Christ, has cast his burden upon Him.
By faith he hath seen himself released thereof; but he that is
but coming, hath it yet, as to sense and feeling, upon his own
shoulders-(Come and Welcome, vol. 1, p. 264).

[53] "Fat"; a vessel in which things are put to be soaked, or to
ferment; a vat-(ED).

[54] No sooner has Christian "received Christ" than he at once
preaches to the sleeping sinners the great salvation. He stays not
for human calls or ordination, but attempts to awaken them to a
sense of their danger, and presently exhorts with authority the
formalist and hypocrite. So it was in the personal experience
of Bunyan; after which, when his brethren discovered his talent,
they invited him to preach openly and constantly. Dare anyone find
fault with that conduct, which proved so extensively useful?-(ED).

[55] The formalist has only the shell of religion; he is hot for
forms because it is all that he has to contend for. The hypocrite
is for God and Baal too; he can throw stones with both hands. He
carries fire in one hand, and water in the other-(Strait Gate,
vol. 1, p. 389). These men range from sect to sect, like wandering
stars, to whom is reserved the blackness of darkness forever. They
are barren trees; and the axe, whetted by sin and the law, will
make deep gashes. Death sends Guilt, his first-born, to bring
them to the King of terrors-(Barren Fig-tree).

[56] "We trow"; we believe or imagine: from the Saxon. See Imperial
Dictionary-(ED).

[57] These men occupied the seat of the scorner; they had always
been well dressed. His coat might do for such a ragamuffin as he
had been, but they needed no garment but their own righteousness-the
forms of their church. The mark, or certificate of the new birth,
was an object of scorn to them. Probably they pitied him as a
harmless mystic, weak in mind and illiterate. Alas! how soon was
their laughter turned into mourning. Fear and calamity overwhelmed
them. They trusted in themselves, and there was none to deliver-(ED).

[58] The Christian can hold no communion with a mere formal
professor. The Christian loves to be speaking of the Lord's grace
and goodness, of his conflicts and consolations, of the Lord's
dealings with his soul, and of the blessed confidence which he is
enabled to place in Him-(J. B.).

[59] Such is the fate of those who keep their sins with their
profession, and will not encounter difficulty in cutting them off.
"Not all their pretences of seeking after and praying to God will
keep them from falling and splitting themselves in sunder"-(A Holy
Life the Beauty of Christianity). There are heights that build
themselves up in us, and exalt themselves to keep the knowledge
of God from our hearts. They oppose and contradict our spiritual
understanding of God and His Christ. These are the dark mountains
at which we should certainly stumble and fall, but for one who can
leap and skip over them to our aid-(Saints' Knowledge of Christ's
Love, vol. 2, p. 8).

[60] Pleased with the gifts of grace, rather than with the gracious
giver, pride secretly creeps in; and we fall first into a sinful
self-complacence, and then into indolence and security. This is
intended by his falling fast asleep-(Dr. Dodd).

[61] Sinful sloth deprives the Christian of his comforts. What
he intended only for a moment's nap, like a man asleep during
sermon-time in church, became a deep sleep, and his roll fell out
of his hand; and yet he ran well while there was nothing special
to alarm him. Religious privileges should refresh and not puff
up-(Cheever).

[62] But why go back again? That is the next way to hell. Never go
over hedge and ditch to hell. They that miss life perish, because
they will not let go their sins, or have no saving faith-(Bunyan's
Strait Gate, vol. 1, p. 388).

[63] To go forward is attended with the fear of death, but eternal
life is beyond. I must venture. My hill was further: so I slung
away, Yet heard a cry Just as I went, "None goes that way And
lives." If that be all, said I, After so foul a journey, death is
fair And but a chair.--(G. Herbert's Temple-The Pilgrimage)

[64] He is perplexed for his roll; this is right. If we suffer
spiritual loss, and are easy and unconcerned about it, it is a
sad sign that we indulge carnal security and vain confidences-(Mason).

[65] The backslider is attended with fears and doubts such a he
felt not before, built on the vileness of his backsliding; more
dreadful scriptures look him in the face, with their dreadful
physiognomy. His new sins all turn talking devils, threatening
devils, roaring devils, within him. Besides, he doubts the truth
of his first conversion, and thus adds lead to his heels in
returning to God by Christ. He can tell strange stories, and yet
such as are very true. No man can tell what is to be seen and
felt in the whale's belly but Jonah-(Bunyan's Christ a Complete
Saviour, vol. 1, p. 224).

[66] "Beautiful for situation, the joy of the whole earth, is
Mount Zion; God is known in her palaces for a refuge." Those who
enter must joyfully submit to the laws and ordinances of this
house-(Andronicus).

[67] The two lions, civil despotism and ecclesiastical tyranny,
terrified many young converts, when desirous of joining a Christian
church, here represented by the Beautiful Palace. In the reign of
the Tudors they committed sad havoc. In Bunyan's time, they were
chained, so that few suffered martyrdom, although many were ruined,
imprisoned, and perished in dungeons. When Faithful passed they
were asleep. It was a short cessation from persecution. In the
Second Part, Great-heart slew Giant Bloody-man, who backed the
lions; probably referring to the wretched death of that monster,
Judge Jefferies. And in the experience of Mr. Fearing, it is clear
that the Hill Difficulty and the lions were intended to represent
temporal and bodily troubles, and not spiritual difficulties-"When
we came at the Hill Difficulty, he made no stick at that, nor did
he much fear the lions; for you must know that his trouble was not
about such things as these; his fear was about his acceptance at
last"-(ED).

[68] Christian, after feeling the burden of sin, entering by Christ
the gate, taught by the Holy Spirit lessons of high concern in
the Bible or House of the Interpreter; after losing his burden by
faith in his crucified Saviour, his sins pardoned, clothed with
his Lord's righteousness, marked by a godly profession, he becomes
fit for church-fellowship; is invited by Bishop Gifford, the porter;
and, with the consent of the inmates, he enters the house called
Beautiful. Mark, reader, not as essential to salvation; it is by
the side of the road, not across it; all that was essential had
taken place before. Faithful did not enter. Here is no compulsion
either to enter or pay: that would have converted it into the
house of arrogance or persecution. It is upon the Hill Difficulty,
requiring personal, willing efforts to scramble up; and holy
zeal and courage to bear the taunts of the world and the growling
frowns of the lions. Here he has new lessons to learn of Discretion,
Piety, Prudence, and Charity, to bear with his fellow-members,
and they with him; and here he is armed for his journey. Many are
the blessed enjoyments of church-fellowship. "Esther was had to the
house of the women to be purified, and so came to the king. God
also hath appointed that those who come into His royal presence
should first go to the house of the women, the church." (See
Bunyan's Greatness of the Soul, vol. 1, p. 145). Every soul must
be fitted for the royal presence, usually in church fellowship:
but these lovely maidens sometimes wait on and instruct those
who never enter the house Beautiful; who belong to the church
universal, but not to any local body of Christians. John directs
his Revelations to the seven churches in Asia; Paul, his epistles to
the churches in Galatia, or to the church at Corinth-all distinct
bodies of Christians; James to the 12 tribes; and Peter to the
strangers, and "to them that have obtained like precious faith,"
of all churches-(ED).

[69] The true Christian's inmost feelings will best explain these
answers, which no exposition can elucidate to those who are
unacquainted with the conflict to which they refer, the golden
hours, fleeting and precious, are earnests of the everlasting holy
felicity of Heaven-(Scott). [70] The only true mode of vanquishing
carnal thoughts is looking at Christ crucified, or dwelling upon
His dying love, the robe of righteousness which clothes his naked
soul, his roll or evidence of his interest, and the glory and happiness
of Heaven! Happy souls who THUS oppose their corruptions!-(Dr.
Dodd).

[71]This was the fact as it regards Bunyan when he was writing
the "Pilgrim." He had a wife, two sons, and two daughters. This
conversation was first published in the second edition, 1678;
and if he referred to his own family, it was to his second wife,
a most worthy and heroic woman; but she and some of his children
were fellow-pilgrims with him. His eldest son was a preacher 11
years before the Second Part of the "Pilgrim" was published-(ED).

[72] O soul! consider this deeply. It is the life of a Christian
that carries more conviction and persuasion than his words-(Mason).

[73] Those that religiously name the name of Christ, and do not
depart from iniquity, cause the perishing of many. A professor
that hath not forsaken his iniquity is like one that comes out of
a pest-house to his home, with all his plague-sores running. He
hath the breath of a dragon, and poisons the air round about him.
This is the man that slays his children, his kinsmen, his friends,
and himself. O! the millstone that God will shortly hang about
your necks, when you must be drowned in the sea and deluge of
God's wrath-(Bunyan's Holy Life, vol. 2, p. 530).

[74] How beautiful must that church be where Watchful is the
porter; where Discretion admits the members; where Prudence takes
the oversight; where Piety conducts the worship; and where Charity
endears the members one to another! They partake of the Lord's
Supper, a feast of fat things, with wine well refined-(J.B.).

[75] Ah! theirs was converse such as it behooves Man to maintain,
and such as God approves--Christ and His character their only
scope, Their subject, and their object, and their hope. O days of
Heaven, and nights of equal praise! Serene and peaceful as those
heavenly days When souls drawn upwards in communion sweet, Enjoy
the stillness of some close retreat, Discourse, as if releas'd
and safe at home, Of dangers past, and wonders yet to come-(Cowper).

[76] When Christiana and her party arrived at this house Beautiful,
she requested that they might repose in the same chamber, called
Peace, which was granted. The author, in his marginal note, explains
the nature of this resting-place by the words, "Christ's bosom is
for all pilgrims"-(ED).

[77] How suddenly that straight and glittering shaft Shot 'thwart
the earth! In crown of living fire Up comes the day! As if they,
conscious, quaff'd The sunny flood, hill, forest, city, spire,
Laugh in the wakening light. Go, vain Desire! The dusky lights
have gone; go thou thy way! And pining Discontent, like them expire!
Be called my chamber Peace, when ends the day, And let me, with
the dawn, like Pilgrim, sing and pray. Great is the Lord our God,
And let His praise be great: He makes His churches His abode,
His most delightful seat-(Dr. Watts).

[78] Should you see a man that did not go from door to door, but
he must be clad in a coat of mail, and have a helmet of brass
upon his head, and for his life-guard not so few as a thousand
men to wait on him, would you not say, Surely this man has store
of enemies at hand? If Solomon used to have about his bed no less
than threescore of the most valiant of Israel, holding swords, and
being expert in war, what guard and safeguard doth God's people
need, who are, night and day, roared on by the unmerciful fallen
angels? Why, they lie in wait for poor Israel in every hole, and
he is forever in danger of being either stabbed or destroyed-(Bunyan's
Israel's Hope, vol. 1, p. 602).

[79] Christ himself is the Christian's armoury. When he puts on
Christ, he is then completely armed from head to foot. Are his
loins girt about with truth? Christ is the truth. Has he on the
breastplate of righteousness? Christ is our righteousness. Are
his feet shod with the Gospel of peace? Christ is our peace. Does
he take the shield of faith, and helmet of salvation? Christ is
that shield, and all our salvation. Does he take the sword of the
Spirit, which is the Word of God? Christ is the Word of God. Thus
he puts on the Lord Jesus Christ; by his Spirit fights the fight
of faith; and, in spite of men, of devils, and of his own evil
heart, lays hold of eternal life. Thus Christ is all in all-(J.
B.).

[80] The church in the wilderness, even her porch, is full of
pillars-apostles, prophets, and martyrs of Jesus. There are hung
up also the shields that the old warriors used, and on the walls
are painted the brave achievements they have done. There, also, are
such encouragements that one would think that none who came thither
would ever attempt to go back. Yet some forsake the place-(Bunyan's
House of Lebanon).

[81] The Delectable Mountains, as seen at a distance, represent
those distinct views of the privileges and consolations, attainable
in this life, with which believers are sometimes favoured. This
is the pre-eminent advantage of Christian communion, and can only
be enjoyed at some special seasons, when the Sun of Righteousness
shines upon the soul-(Scott).

[82] Thus it is, after a pilgrim has been favoured with any special
and peculiar blessings, there is danger of his being puffed up
by them, and exalted on account of them; so was even holy Paul;
therefore, the messenger of Satan was permitted to buffet him (2
Cor. 3:7)-(Mason). We are not told here what these slips were; but
when Christian narrates the battle to Hopeful, he lets us into the
secret-"These three villains," Faint-heart, Mistrust, and Guilt,
"set upon me, and I beginning, like a Christian, to resist, they
gave but a call, and in came their master. I would, as the saying
is, have given my life for a penny, but that, as God would have
it, I was clothed with armour of proof." In the Second Part,
Great-heart attributed the sore combat with Apollyon to have
arisen from "the fruit of those slips that he got in going down
the hill." Great enjoyments need the most prayerful watchfulness
in going down from them, lest those three villains cause us to
slip. Christian's heavenly enjoyment in the communion of saints
was followed by his humbling adventures in the valley-a needful
proof of Divine love to his soul. "Whom the Lord loveth He
chasteneth"-(ED). "A broken heart, O God, Thou wilt not despise."
Has He given it to thee, my reader? Then He has given thee a cabinet
to hold His grace in. True, it is painful now, it is sorrowful,
it bleeds, it sighs, it sobs, well, very well; all this is because
He has a mind that thou mayest rejoice in Heaven-(Bunyan's Acceptable
Sacrifice).

[83] "No armour for his back"; to desist is inevitable ruin. He
sees no safety except in facing his enemy. Fear itself creates
additional courage, and induces him to stand his ground-(Drayton).

[84] The description of Apollyon is terrible. This dreadful imagery
is collected from various parts of Scripture, where the attributes
of the most terrible animals are given him; the attributes
of leviathan, the dragon, the lion, and the bear; to denote his
strength, his pride, his rage, his courage, and his cruelty-(Andronicus).

[85] In our days, when emigration is so encouraged by the state,
it may be difficult for some youthful readers to understand this
argument of Apollyon's. In Bunyan's time, every subject was deemed
to be Crown property, and no one dared depart the realm without a
license. Thus, when Cromwell and his heroes had hired ships, and
were ready to start for America, Charles II providentially detained
them, to work out the great Revolution-(ED).

[86] Promises or vows, whether made by us or by others on our
behalf, before we possessed powers of reason or reflection, cannot
be binding. The confirmation or rejection of all vows made by or
for us in our nonage, should, on arriving at years of discretion,
be our deliberate choice, for we must recollect that no personal
dedication can be acceptable to God unless it is the result of
solemn inquiry-(ED).

[87] Mark the subtlety of this gradation in temptation. The profits
of the world and pleasures of sin are held out as allurements.
The apostasy of others suggested. The difficulties, dangers, and
sufferings of the Lord's people, are contrasted with the prosperity
of sinners. The recollections of our sins and backslidings, under a
profession of religion. The supposition that all our profession is
founded in pride and vain-glory. All backed by our own consciences;
as if Apollyon straddled quite across the way, and stopped us from
going on-(Andronicus).

[88] This dialogue is given, in different words, in the Jerusalem
Sinner Saved, Volume 1, pages 79, 80. Satan is loath to part with
a great sinner. What, my true servant, quoth he, my old servant,
wilt thou forsake me now? Having so often sold thyself to me to
work wickedness, wilt thou forsake me now? Thou horrible wretch,
dost not know that thou hast sinned thyself beyond the reach
of grace, and dost thou think to find mercy now? Art not thou
a murderer, a thief, a harlot, a witch, a sinner of the greatest
size, and dost thou look for mercy now? Dost thou think that
Christ will foul His fingers with thee? It is enough to make angels
blush, saith Satan, to see so vile a one knock at Heaven's gates
for mercy, and wilt thou be so abominably bold to do it? Thus
Satan dealt with me, says the great sinner, when at first I came
to Jesus Christ. And what did you reply? saith the tempted. Why,
I granted the whole charge to be true, says the other. And what,
did you despair, or how? No, saith he, I said, I am Magdalene, I
am Zaccheus, I am the thief, I am the harlot, I am the publican,
I am the prodigal, and one of Christ's murderers-yea, worse than
any of these; and yet God was so far off from rejecting of me, as
I found afterwards, that there was music and dancing in His house
for me, and for joy that I was come home unto Him. When Satan
charged Luther with a long list of crimes, he replied, This is all
true; but write another line at the bottom, "The blood of Jesus
Christ His Son cleanseth us from all sin"-(ED).

[89] The devil is that great and dogged leviathan, that "spreadeth
sharp pointed things upon the mire" (Job 40:30). For be the
spreading nature of our corruptions never so broad, he will find
sharp pointed things enough to stick in the mire of them for our
affliction; they are called fiery darts, and he has abundance
of them with which he can and will sorely prick and wound our
spirits-(Bunyan on Christ's Love, vol. 2, p. 65).

[90] When infidel thoughts prevail, so that doubts of the truth
of Scripture take hold of the mind, the sword of the Spirit flies
out of the hand. Unarmed before a ferocious enemy, it was an awful
moment; but God revives his faith in the Divine Word, he recovers
his sword, and gives his enemy a deadly plunge-I shall rise-(Drayton).

[91] "For a season," is only found in the first edition. These
words may have been omitted, in Bunyan's subsequent editions, by
a typographical error, or have been struck out by him. My impression
is, that they were left out by the printer in error; because, in
the Second Part, when the pilgrims pass the spot and talk of the
battle, we are told that "when Apollyon was beat, he made his
retreat to the next valley." And there poor Christian was awfully
beset with him again-(ED).

[92] You will find, from the perusal of Bunyan's own spiritual
life, that he has here brought together, in the assault of Apollyon
upon Christian, many of the most grievous temptations with which
his own soul was beset, as also, in Christian's answers against
them, the very method of defence which he himself was taught by
Divine grace in the midst of the conflict. It is here condensed
into a narrow and vivid scene, but it extended over years of
Bunyan's life; and the wisdom that is in it, and the points of
experience illustrated, were the fruit of many months of painfulness,
danger, and desperate struggle with the adversary, which he had
to go through-(Cheever).

[93] The literal history of this terrific conflict may be found in
Bunyan's experience recorded in Grace Abounding, (Nos. 131-173),
when he recovered his sword, and put his enemy to flight. He
describes his agonies in the combat as if he were being racked
upon the wheel, and states that it lasted for about a year. Floods
of blasphemies were poured in upon him, but he was saved from
utter despair, because they were loathsome to him. Dr. Cheever
eloquently says, "What made the fight a thousand times worse for
poor Christian was, that many of these hellish darts were tipped,
by Apollyon's malignant ingenuity, with sentences from Scripture";
so that Christian thought the Bible was against him. One of these
fiery darts penetrated his soul with the awful words, "no place
for repentance"; and another with, "hath never forgiveness." The
recovery of his sword was by a heavenly suggestion that He BEGIN
did not "refuse him that speaketh"; new vigour was communicated.
"When I fall, I SHALL arise," was a home-thrust at Satan; who left
him, richly to enjoy the consolations of the Gospel after this
dreadful battle-(ED).

[94] By "leaves" here (Rev. 22: 2), we are to understand the
blessed and precious promises, consolations, and encouragements,
that, by virtue of Christ, we find everywhere growing on the new
covenant, which will be handed freely to the wounded conscience that
is tossed on the reckless waves of doubt and unbelief. Christ's
leaves are better than Adam's aprons. He sent His Word, and healed
them-(Bunyan's Holy City).

[95] However terrible these conflicts are, they are what every
Christian pilgrim has to encounter that is determined to win
Heaven. Sin and death, reprobates and demons, are against him.
The Almighty, all good angels and men, are for him. Eternal life
is the reward. Be not discouraged, young Christian! "If God be for
us, who can be against us?" We shall come off more than conquerors,
through him that hath loved us. Equal to our day so shall be our
strength. The enemies had a special check from our Lord, while Mr.
Fearing passed through. "Though death and hell obstruct the way
The meanest saint shall win the day"-(ED).

[96] "Desired Heaven," in some of Bunyan's editions-(ED).

[97] The ditch on the right hand is error in principle, into which
the blind, as to spiritual truth, fall. The ditch on the left hand
means outward sin and wickedness, which many fall into. Both are
alike dangerous to pilgrims: but the Lord "will keep the feet
of his saints" (1 Sam. 2:9)-(Mason). Dr. Dodd considers that by
the deep ditch is intended "presumptuous hopes," and the no less
dangerous quag to be "despairing fears"-(ED).

[98] The sight of an immortal soul in peril of its eternal interests,
beset with enemies, engaged in a desperate conflict, with hell
opening her mouth before, and fiends and temptations pressing
after, is a sublime and awful spectacle. Man cannot aid him; all
his help is in God only-(Cheever).

[99] And as for the secrets of Satan, such as are suggestions
to question the being of God, the truth of His Word, and to be
annoyed with devilish blasphemies, none are more acquainted with
these than the biggest sinners at their conversion; wherefore
thus also they are prepared to be helps in the church to relieve
and comfort others-(Jerusalem Sinner Saved, vol. 1, p. 80). See also
a very interesting debate upon this subject in Come and Welcome
to Jesus Christ, volume 1, page 250. O, no one knows the terrors
of these days but myself-(Grace Abounding, Nos. 100-102). Satan
and his angels trouble his head with their stinking breath. How
many strange, hideous, and amazing blasphemies have some, that
are coming to Christ, had injected upon their spirits against
Him-(Christ a Complete Saviour, vol. 1, p. 209). He brought me up
also out of a horrible pit; a pit of noise of devils, and of my
heart answering them with distrust and fear-(Saint's Knowledge of
Christ's Love).

[100] The experience of other saints is very encouraging; for the
soul finds that others have gone before him in dreadful, dark,
and dreary paths-(Mason).

[101] To walk in darkness, and not be distressed for it, argues
stupidity of the soul. To have the light of God's countenance
shine upon us, and not to rejoice and be thankful for it, is
impossible-(Mason).

[102] I would not be too confident, but I apprehend that by this
second part of the valley we are taught that believers are not
most in danger when under the deepest distress; that the snares
and devices of the enemy are so many and various, through the
several stages of our pilgrimage, as to baffle all description;
and that all the emblems of these valleys could not represent the
thousandth part of them. Were it not that the Lord guides His people
by the light of His Word and Spirit, they never could possibly
escape them-(Scott).

[103] The wicked spirits have made and laid for us snares, pits,
holes, and what not, if peradventure by something we may be
destroyed. Yea, and we should most certainly be so, were it not
for the Rock that is higher than they-(Bunyan's Saints' Knowledge
of Christ's Love, vol. 2, p. 8).

[104] Alas, my dear country! I would to God it could not be said
to thee, since the departure of paganism and popery, "The blood of
the poor innocents is found in thy skirts, not by a secret search,
but upon thy kings, princes, priests, and prophets" (Jer. 2:34,
26). Let us draw a veil over the infamy of PROTESTANT PERSECUTION,
and bless Jehovah, who has broken the arrow and the bow-(Andronicus).
It may be questioned whether popery may not yet so far recover
its vigour as to make one more alarming struggle against vital
Christianity, before that Man of Sin be finally destroyed. Our
author, however, has described no other persecution than what
Protestants, in his time, carried on against one another with very
great alacrity-(Scott).

[105] The quaint and pithy point of this passage stamps it as one
of Bunyan's most felicitous descriptions. We who live in a later
age may, indeed, suspect that he has somewhat antedated the death
of Pagan, and the impotence of Pope; but his picture of their
cave and its memorials, his delineation of the survivor of this
fearful pair, rank among those master-touches which have won such
lasting honour for his genius-(Bernard Barton).

[106] Christian having passed the gloomy whirlwind of temptation
to despair, now walks in the light of the Sun of Righteousness,
through the second part of the valley. There he encounters the
persecution of the state church. Act after act of Parliament had
been passed-full of atrocious penalties, imprisonments, transportation,
and hanging-to deter poor pilgrims from the way to Zion. "The way
was full of snares, traps, gins, nets, pitfalls, and deep holes."
Had the darkness of mental anguish been added to these dangers,
he must have perished. The butcheries of Jefferies strewed the way
with blood, bones, ashes, and mangled bodies of pilgrims. Pope
reared his ugly head, and growled out, "More of you must be burned."
The desolating tyranny of the church was curbed by the King's
turning papist, which paved the way for the glorious Revolution
of 1688. It appears from the Grace Abounding, that to the time of
Bunyan's imprisonment for preaching the Gospel, he was involved
frequently in deeply-distressing spiritual darkness; but, from his
entering the prison, be walked in the light of God's countenance
to his dying day-(ED).

[107] We are now to be introduced to a new pilgrim, and Christian
is no more to go on his way alone. The sweet Christian communion
depicted in this book forms one of the most delightful features
in it, and Faithful and Hopeful are both of them portraits that
stand out in as firm relief as that of Christian himself. Faithful
is the Martyr Pilgrim, who goes in a chariot of fire to Heaven,
and leaves Christian alone; Hopeful springs, as it were, out of
Faithful's ashes, and supplies his place all along the remainder
of the pilgrimage. The communion between these loving Christians,
their sympathy and share in each other's distresses, their mutual
counsels and encouragements, temptations and dangers, experience
and discipline, their united joys and sorrows, and their very
passing of the river of death together, form the sweetest of all
examples of the true fellowship of saints, united to the same
Saviour, made to drink into the same Spirit, baptized with the same
sufferings, partakers of the same consolations, crowned with the
same crown of life, entering together upon glory everlasting-(Cheever).
The author has displayed great skill in introducing a companion
to his Pilgrim in this place. Thus far the personal adventures of
Christian had been of the most extraordinary kind, and sufficient of
themselves to exercise the reader's sympathies for him; but these
feelings would have languished from weariness, however intensely
the sequel might have been wrought, had attention been claimed
for a solitary wanderer to the end of the journey. Here then the
history, which had probably reached its climax in the preceding
scenes, revives, by taking a new form, and exciting a fresh interest,
rather doubled than divided, though two have thenceforward to
share it instead of one. Besides, the individual experience of one
man, however varied, would not have been sufficient to exemplify
all the most useful lessons of the Gospel, unless the trials of many
persons, of different age, sex, and disposition, were interwoven.
The instance at hand will illustrate this point-(Montgomery).

[108] Ah, what a smile was that! How much sin was there in it,
instead of humble spiritual gratitude, and joy. Now see how
he that exalteth himself shall be abased, and how surely, along
with spiritual pride, comes carelessness, false security, and a
grievous fall-(Cheever). The very person's hand we need to help
us, whom we thought we had exceeded-(Mason). When a consciousness
of superiority to other Christians leads to vain glory, a fall
will be the consequence; but while it excites compassion, it also
cements Christian friendship-(Ivimey).

[109] Mr. Anything became a brisk man in the broil; but both
sides were against him, because he was true to none. He had, for
his malapertness, one of his legs broken, and he that did it wished
it had been his neck-(Holy War).

[110] "I trow," I believe or imagine (Imp. Dict.)-(ED).

[111] If the experience of Christian is an exhibition of Bunyan's
own feelings, the temptations of Madam Wanton are very properly
laid in the way of Faithful, and not of Christian. She would have
had no chance with the man who admired the wisdom of God in making
him shy of women, who rarely carried it pleasantly towards a woman,
and who abhorred the common salutation of women-(Grace Abounding,
No. 316)-ED.

[112] "All" is omitted from every edition by Bunyan, except the
first; probably a typographical error.

[113] An awful slavery! "None that go unto her return again,
neither take they hold of the paths of life" (Prov. 2:19)--(ED).

[114] That sinner who never had a threatening fiery visit from
Moses, is yet asleep in his sins, under the curse and wrath of
the law of God-(C.C.V.G.).

[115] As the law giveth no strength, nor life to keep it, so it
accepteth none of them that are under it. Sin and Die, is forever
its language. There is no middle way in the law. It hath not
ears to hear, nor heart to pity, its penitent ones--(Bunyan on
Justification, vol. 1, p. 316).

[116] The delineation of this character is a masterly grouping
together of the arguments used by men of this world against
religion, in ridicule and contempt of it. Faithful's account of
him, and of his arguments, is a piece of vigorous satire, full of
truth and life-(Cheever).

[117] Nothing can be a stronger proof that we have lost the image
of God, than shame concerning the things of God. This shame, joined
to the fear of man, is a very powerful enemy to God's truths,
Christ's glory, and our soul's comfort. Better at once get out
of our pain, by declaring boldly for Christ and His cause, than
stand shivering on the brink of profession, ever dreading the loss
of our good name and reputation: for Christ says (awful words):
"Whosoever shall be ashamed of Me and of My words, in this
adulterous and sinful generation, of him also shall the Son of
man be ashamed when He cometh in the glory of His Father" (Mark
8:38). It is one thing to be attacked by shame, and another to be
conquered by it-(Mason).

[118] Christian in a great measure escaped the peculiar temptations
that assaulted Faithful, yet he sympathized with him; nor did
the latter deem the gloomy experiences of his brother visionary
or imaginative, though he had been exempted from them. One man,
from a complication of causes, is exposed to temptations of which
another is ignorant; and in this case he needs much sympathy,
which he seldom meets with; while they, who are severe on him are
liable to be baffled in another way, which, for want of coincidence
in habit, temperature, and situation, he is equally prone to
disregard. Thus Christians are often led reciprocally to censure,
suspect, or dislike each other, on those very grounds which would
render them useful and encouraging counselors and companions!-(Scott).

[119] Bunyan, in his Pilgrim's Progress, places the Valley of
the Shadow of Death, not where we should expect it, at the end of
Christian's pilgrimage, but about the middle of it. Those who have
studied the history of Bunyan and his times will hardly wonder at
this. It was then safer to commit felony than to become a Dissenter.
Indeed, a felon was far surer of a fair trial than any Dissenting
minister, after the restoration of Charles II. This Bunyan found.
Simply and solely for preaching, he was condemned by Keeling to
imprisonment. That was to be followed by banishment if he did not
conform, and, in the event of his return from banishment without
license from the King, the judge added, "You must stretch by the
neck for it; I tell you plainly." Christian endured, in the first
portion of this dismal valley, great darkness and distress of mind
about his soul's safety for eternity; and, in the latter part of
the valley, the dread of an ignominious, and cruel, and sudden
execution in the midst of his days-a fear more appalling than the
prospect of a natural death. This he was enabled to bear, because
he then enjoyed the light, the presence, and the approbation of
his God-(ED).

[120] The character now introduced under a most expressive name,
is an admirable portrait, drawn by a masterly hand, from some
striking original, but exactly resembling numbers in every age
and place, where the truths of the Gospel are generally known.
Such men are more conspicuous than humble believers, but their
profession will not endure a strict investigation-(Scott). Reader,
be careful not to judge harshly, or despise a real believer, who
is blessed with fluency of utterance on Divine subjects-(ED).

[121] As an outward profession, without a holy life, is no evidence
of religion, neither are excellent gifts any proof that the persons
who possess them are partakers of grace: so it is an awful fact,
that some have edified the church by their gifts, who have themselves
been destitute of the spirit of life-(Ivimey). I concluded, a
little grace, a little love, a little of the true fear of God, is
better than all gifts-(Grace Abounding).

[122] The Pharisee goes on boldly, fears nothing, but trusteth
in himself that his state is good; he hath his mouth full of many
fine things, whereby he strokes himself over the head, and calls
himself one of God's white boys, that, like the Prodigal's brother,
never transgressed-(Pharisee and Publican, vol. 2, p. 215).

[123] Talkative seems to have been introduced on purpose that the
author might have a fair opportunity of stating his sentiments
concerning the practical nature of evangelical religion, to which
numbers in his day were too inattentive; so that this admired
allegory has fully established the important distinction between
a dead and a living faith, on which the whole controversy
depends-(Scott). "Though I speak with the tongues of men and of
angels, and have not charity, I am as sounding brass or a tinkling
cymbal" (1 Cor. 13:1). Just thus it is with him who has gifts,
but wants grace. Shall I be proud, because I am sounding brass? Is
it so much to be a fiddle? Hath not the least creature that hath
life, more of God in it than these?-(Grace Abounding, No. 297-300).
Some professors are pretty busy and ripe, able to hold you in a
very large discourse of the glorious Gospel; but, if you ask them
concerning heart work, and its sweet influences and virtues on
their souls and consciences, they may answer, I find by preaching
that I am turned from my sins in a good measure, and have learned
[in tongue] to plead for the Gospel. This is not far enough to
prove them under the covenant of grace-(Law and Grace, vol. 1, p.
515).

[124] Read this, and tremble, ye whose profession lies only on
your tongue, but who never knew the love and grace of Christ in
your souls. O how do you trifle with the grace of God, with precious
Christ, and with the holy Word of truth! O what an awful account
have you to give hereafter to a holy, heart-searching God! Ye
true pilgrims of Jesus, read this, and give glory to your Lord,
for saving you from resting in barren notions, and taking up with
talking of truths; and that he has given you to know the truth
in its power, to embrace it in your heart, and to live and walk
under its constraining, sanctifying influences. Who made you to
differ?-(Mason).

[125] This spiritual application of the law of Moses is found in
the narrative of Bunyan's experience in the Grace Abounding, (No.
71): "I was also made, about this time, to see something concerning
the beasts that Moses counted clean and unclean. I thought those
beasts were types of men: the clean, types of them that were the
people of God; but the unclean, types of such as were the children
of the wicked one. Now, I read, that the clean beasts chewed the
cud; that is, thought I, they show us we must feed upon the Word
of God; they also parted the hoof, I thought that signified we
must part, if we would be saved with the ways of ungodly men."

[126] True faith will ever show itself by its fruits; real conversion,
by the life and conversation. Be not deceived; God is not to be
mocked with the tongue, if the heart is not right towards Him in
love and obedience-(Mason).

[127] This distinction between speaking against sin, and feeling
a hatred to it, is so vastly important, that it forms the only
infallible test to distinguish between those who are "quickened"
by the Spirit of God, and those who "have a name to live and are
dead." It is a very awful statement, but, it is to be feared,
strictly correct, that ministers may declaim against sin in the
pulpit, who yet indulge it in the parlour. There may be much head
knowledge, where there is no heart religion-(Ivimey).

[128] Christian faithfulness detects mere talkatives, and they
complain, "in so saying thou condemnest us also"; they will bear
no longer, but seek refuge under more comfortable preachers, or
in more candid company, and represent those faithful monitors as
censorious, peevish, and melancholy men-lying at the catch-(Scott).

[129] In the Jerusalem Sinner Saved, Bunyan explains his meaning
of "lying at the catch" in these solemn words, referring to those
who abide in sin, and yet expect to be saved by grace: "Of this
sort are they that build up Zion with blood, and Jerusalem with
iniquity; that judge for reward, and teach for hire, and divine
for money, and lean upon the Lord (Micah 3:10, 11). This is doing
things with a high hand against the Lord our God, and a taking Him,
as it were, at the catch! This is, as we say among men, to seek
to put a trick upon God, as if He had not sufficiently fortified
his proposals of grace by his Holy Word, against all such kind of
fools as these"-(Vol. 1, p. 93).

[130] Blessed faithful dealing! O that it were more practised
in the world, and in the church! How then would vain talkers be
detected in the one, and driven out of the other-(Mason).

[131] Heart searching, soul examining, and close questioning of
the conduct of life, will not do with talkative professors. Ring
a peal on the doctrines of grace, and many will chime in with you;
but speak closely how grace operates upon the heart, and influences
the life to follow Christ in self-denying obedience, they cannot
bear it; they are offended with you, and will turn away from you,
and call you legal-(Mason).

[132] I observe that, as there are trees wholly noble, so there
are also their semblance; not right, but ignoble. There is the
grape, and the wild grape; the rose, and the canker rose; the
apple and the crab. Now, fruit from these wild trees, however it
may please children to play with, yet the prudent count it of no
value. There are also in the world a generation of professors that
bring forth nothing but wild olive berries; saints only before
men, devils and vipers at home; saints in word, but sinners in
heart and life. Well, saith God, this profession is but a cloak:
I will loose the reins of this man, and give him up to his own
vile affections. "I will answer him by Myself" (Ezek. 14:7). Thou
art too hard for the church: she knows not how to deal with thee.
Well, I will deal with that man Myself-(Bunyan's Barren Fig-tree).

[133] Where the heart is rotten, it will ward off conviction,
turn from a faithful reprover, condemn him, and justify itself.
Faithful dealing will not do for unfaithful souls. Mind not that,
but be faithful to the truth-(Mason).

[134] How they rejoiced again to meet Evangelist, and listen
to his encouraging and animating exhortations; of which, as they
were now near the great town of Vanity Fair, they would stand in
special need. Indeed, it was to forewarn them of what they were
to meet with there, and to exhort them, amidst all persecutions,
to quit themselves like men, that Evangelist now came to them.
His voice, so solemn and deep, yet so inspiring and animating,
sounded like the tones of a trumpet on the eve of battle-(Cheever).

[135] The pilgrims are now about to enter upon a new era-to leave
their privacy in the wilderness, and commence a more public
scene-perhaps alluding to Bunyan's being publicly set apart to
the work of the ministry. It was in the discharge of these public
duties that he was visited with such severe persecution. This
interview with Evangelist reminds one of the setting apart of
Dissenting ministers. It is usual, on these occasions, for the
Christians entering on such important duties, to give a short
account of what "had happened in the way," and their reasons for
hoping that they were called by God to the work. They receive the
advice of their ministering elder, and the pastor prays for their
peace and prosperity. Evangelist's address would make a good outline
of an ordination sermon. Bunyan's account of his being thus set
apart in 1656 (with seven other members of the same church) is
narrated in Grace Abounding, Nos. 266-270. The second address of
Evangelist peculiarly relates to the miseries endured by Nonconformist
ministers in the reign of Charles II-(ED).

[136] Shall the world venture their soul's ruin for a poor corruptible
crown; and shall not we venture the loss of a few trifles for an
eternal crown? Shall they venture the loss of eternal life for
communion with base, drunken, covetous wretches; and shall we not
labour as hard, run as fast, nay, a hundred times more diligently,
for such glorious and eternal friends as God to love, Christ
to redeem, the Holy Spirit to comfort, and saints and angels in
Heaven for company? Shall it be said at the last day, that the
wicked made more haste to hell than you to Heaven? O let it not
be so, but run with all might and main! They that will have Heaven
must run for it, because the devil will follow them. There is
never a poor soul that is gone to it, but he is after that soul.
And I assure them the devil is nimble; he is light of foot, and
can run apace. He hath overtaken many, tripped up their heels,
and given them an everlasting fall--(Heavenly Footman).

[137] Bunyan illustrates the care of Christ for his afflicted ones
with striking simplicity. "I love to play the child with children.
I have met with a child that had a sore finger, so that it was
useless. Then have I said, Shall we cut off this finger, and buy
my child a better, a brave golden finger? At this he started, and
felt indignation against me. Now, if a child has such tenderness
for a useless member, how much more tender is the Son of God to
his afflicted members?"-(Saint's Privilege, vol. 1, p. 674). The
text here quoted forms the foundation of Bunyan's admirable Advice
to Sufferers, in which he delightfully dwells upon the topics
which Evangelist addresses to the Pilgrims, when on the verge of
bitter persecution-(ED).

[138] Vanity Fair is the City of Destruction in its gala dress,
in its most seductive and sensual allurements. It is this world in
miniature, with its various temptations. Hitherto we have observed
the pilgrims by themselves, in loneliness, in obscurity, in the
hidden life and experience of the people of God. The allegory
thus far has been that of the soul, amidst its spiritual enemies,
toiling towards Heaven; now there comes a scene more open, tangible,
external; the allurements of the world are to be presented, with
the manner in which the true pilgrim conducts himself amidst
them. It was necessary that Bunyan should show his pilgrimage in
its external as well as its secret spiritual conflicts; it was
necessary that he should draw the contrast between the pursuits
and deportment of the children of this world and the children
of light; that he should show how a true pilgrim appears, and is
likely to be regarded, who, amidst the world's vanities, lives
above the world, is dead to it, and walks through it as a stranger
and a pilgrim towards Heaven-(Cheever).

[139] A just description of this wicked world. How many, though
they profess to be pilgrims, have never yet set one foot out of
this fair; but live in it all the year round! They "walk according
to the course of this world" (Eph. 2:2); for "the god of this
world hath blinded their minds" (1 Cor. 4:4). But all those for
whose sins Jesus hath died "He delivers from this present evil
world" (Gal. 1:4). You cannot be a pilgrim, if you are not delivered
from this world and its vanities; for if you love the world, if
it has your supreme affections, the love of God is not in you, (1
John 2:15); you have not one grain of precious faith in precious
Jesus-(Mason).

[140] Mr. James, who, in 1815, published the "Pilgrim" in verse,
conjectures that Bunyan's description of the Fair arose from
his having been at Sturbridge Fair, near Cambridge. It was thus
described in 1786-"The shops or booths are built in rows like
streets, having each its name; as Garlick Row, Bookseller's Row,
Cook Row, &c. Here are all sorts of traders, who sell by wholesale
or retail; as goldsmith's toymen, braziers, turners, milliners,
haberdashers, hatters, mercers, drapers, pewterers, china warehouses,
and in a word, most trades that can be found in London. Here are
also taverns, coffee-houses, and eating-houses, in great plenty.
The chief diversions are puppets, rope-dancing, and music booths.
To this Fair, people from Bedfordshire and the adjoining counties
still resort. Similar kinds of fairs are now kept at Frankfort and
Leipzig. These mercantile fairs were very injurious to morals;
but not to the extent of debauchery and villany, which reign in
our present annual fairs, near the metropolis and large cities."
See an account of this fair in Hone's Year Book, page 1538-(ED).
Our author evidently designed to exhibit in his allegory the grand
outlines of the difficulties, temptations, and sufferings, to
which believers are exposed in this evil world; which, in a work
of this nature, must be related as if they came upon them one
after another in regular succession; though in actual experience
several may meet together, many may molest the same person again
and again, and some harass him in every stage of his journey. We
should, therefore, singly consider the instruction conveyed by
every allegorical incident, without measuring our experience, or
calculating our progress, by comparing them with circumstances
which might be reversed or altered with almost endless variety.
In general, Vanity Fair represents the wretched state of things
in those populous places especially, where true religion is
neglected and persecuted; and, indeed, "in the whole world lying
in wickedness," as distinguished from the church of "redeemed
sinners"-(Scott).

[141] Christ will not allow his followers to bury their talent in
the earth, or to put their light under a bushel; they are not to
go out of the world, or to retire into cloisters, monasteries,
or deserts; but they MUST all go through this fair. Thus our Lord
endured all the temptations and sufferings of this evil world,
without being impeded or entangled by them, or stepping in the
least aside to avoid them; and he was exposed to greater enmity
and contempt than any of His followers-(Scott).

[142] The world will seek to keep you out of Heaven with mocks,
flouts, taunts, threatenings, jails, gibbets, halters, burnings,
and deaths. There ever was enmity between the seed of the serpent
and the seed of the woman, and no endeavours can reconcile them.
The world says, They will never come over to us; and we again say,
By God's grace we will not go over to them.

[143] Holy Hunt of Hitchin, as he was called, a friend of Bunyan's,
passing the market-place where mountebanks were performing, one
cried after him, "Look there, Mr. Hunt!" Turning his head another
way, he replied, "Turn away mine eyes from beholding vanity"-(Ivimey).

[144] An odd reply. What do they mean? That they are neither
afraid nor ashamed to own what was the one subject of their souls'
pursuit-the truth. Understand hereby, that the whole world, which
lieth in wickedness, is deceived by a lie, and is under the delusion
of the father of lies. In opposition to this, all believers in
Christ are said to be of the truth (1 John 3:19). They know and
believe that capital truth with which God spake from Heaven, "This
is My beloved Son, in whom I am well pleased" (Matt. 3:17). This
truth-that Jesus is the Son of God, and our only Saviour-lies at the
foundation of all their hope; and to get more and more acquainted
with Him, is the grand object of their pursuits. For this the
world hates them; and Satan, who is an enemy to this truth, stirs
up the world against them. "For," says our Lord, "they are not of
the world, even as I am not of the world" (John 17:16)-(Mason).

[145] In 1670, the town porters of Bedford being commanded to
assist in a brutal attack upon the Nonconformists, ran away,
saying, "They would be hanged, drawn, and quartered, before they
would assist in that work"; for which cause the justices committed
two of them (which they could take) to the jail. The shops were
shut up, so that it seemed like a place visited with the pest,
where usually is written upon the door, "Lord, have mercy upon
us!"-(Narrative of Proceedings against Nonconformists, p. 5. 4to,
1670).

[146] This is a true representation of what took place in England
in Bunyan's time. It was a disgrace to our nation, that Englishmen,
urged on by a fanatic church, treated two young and interesting
women with a barbarity that would make savages (so called) blush.
It was at Carlisle that two female pilgrims, Dorothy Waugh and
Ann Robinson, were dragged through the streets, with each an iron
instrument of torture, called a bridle, upon their heads; and were
treated with gross indecency-(ED).

[147] The great object of the Gospel is to fit man for his active
duties in this world, and prepare him for heavenly enjoyments in
the world to come. Not like those lazy creeping things that shut
themselves up in nunneries or monasteries to avoid the temptations
and troubles, the resistance or hearing of which glorifies God.
Christians are to be as lights-not hid under a bushel but seen of
all men. The prayer of their Lord was and is, not that they should
be taken out of the world, but kept from its evil contaminations-(ED).

[148] In Bunyan's account of his imprisonment, he closes it with
these words-"Thus have I, in short, declared the manner and occasion
of my being in prison; where I lie waiting the good will of God
to do with me as He pleaseth; knowing that not one hair of my head
can fall to the ground without the will of my Father which is in
Heaven. Let the rage and malice of men be ever so great, they can
do no more, nor go any further, than God permits them. When they
have done their worst, 'we know that all things work together for
good to them that love God'" (Rom. 8:28).

[149] The description of the process against the pilgrims, is
framed in such a manner as emphatically to expose the secret reasons
which influence men thus to persecute their innocent neighbours.
The very names employed declare the several corrupt principles of
the heart from whence this atrocious conduct results-(Scott).

[150] This is one of Satan's lies, much used by his emissaries,
to the present day. A Christian fears God, and honours the king;
he renders unto civil government that which belongs to civil and
temporal things, but he dares not render unto Caesar the things
that belong to God; and for thus righteously doing he is called
disloyal-(ED).

[151] Superstition, or false devotion, is a most bitter enemy to
Christ's truth and his followers. This fellow's evidence is very
true; for as the lawyer said of Christ's doctrine, "Master, thus
saying, thou reproachest us also" (Luke 11:45). So false worshippers,
who rest in forms, and rites, and shadows, are stung to the quick
at those who worship God in the Spirit, rejoice in Christ Jesus,
and have no confidence in the flesh; such a conduct pours the
utmost contempt upon all the will-worship, and doctrines, and
superstition of carnal men-(Mason). With such, traditions, human
inventions, forms, and externals, appear venerable and sacred; and
they are mistaken with pertinaceous ignorance for the substance
of religion. What is pompous and burdensome appears to such men
meritorious; and the excitement of mere natural passions, as at a
tragedy, is falsely deemed a needful help to true devotion. Their
zeal hardens their hearts, and causes bitter rage, enmity, and
calumny, against the pious Christians-(Scott).

[152] As soon as the poor sinner says, "O Lord our God, other lords
beside Thee have had dominion over us: but by Thee only will we
make mention of Thy name" (Isa. 26:13), your officious Pickthanks
are always ready to bear testimony against him; and a blessed
testimony this is; it is well worth living to gain, and dying in
the cause of. If we are real disciples of Christ, we shall, as
He did, testify of the world that the works thereof are evil, and
the world will hate us for His sake (John 7:7)-(Mason). Pickthank
has no real principle, but puts on zeal for any party that will
promote his interests; he inwardly despises both the superstitious
and the spiritual worshipper-(Scott).

[153] This is the Christian's plea and glory. While he knows "the
tender mercies of the wicked are cruel" (Prov. 12:10), yet he
also knows that the "merciful kindness of the Lord is great, and
the truth of the Lord endureth forever" (Psa. 118:2)-(Mason).

[154] A more just and keen satirical description of such legal
iniquities can scarcely be imagined, than that contained in this
passage. The statutes and precedents adduced, with a humourous
reference to the style in which charges are commonly given to
juries, show what patterns persecutors choose to copy, and whose
kingdom they labour to uphold. Nor can any impartial man deny
that the inference is fair, which our author meant the reader to
deduce, namely, that nominal Protestants, enacting laws requiring
conformity to their own creeds and forms, and inflicting punishments
on such as peaceably dissent from them, are actually involved in
the guilt of these heathen persecutors--(Scott).

[155] These words, and this trial, were quoted (January 25, 1848)
by the Attorney-General, at Westminster Hall, in answer to the
manner in which Dr. Hampden was then charged with heresy by the
Puseyites-(ED).

[156] If the Lord were to leave us in the hands of men, we should
still find that their tender mercies are cruel. Such a jury as
tried Faithful might be found in every county of Britain-(Burder).
To this may be added, that the witnesses are still living-(ED).

[157] Nothing can be more masterly than the satire contained in
this trial. The judge, the witnesses, and the jury, are portraits
sketched to the life, and finished, every one of them, in quick,
concise, and graphic touches; the ready testimony of Envy is
especially characteristic. Rather than anything should be wanting
that might be necessary to despatch the prisoner, he would enlarge
his testimony against him to any requisite degree. The language
and deportment of the judge are a copy to the life of some of
the infamous judges under King Charles, especially Jefferies. You
may find, in the trial of the noble patriot Algernon Sidney, the
abusive language of the judge against Faithful almost word for
word. The charge to the jury, with the Acts and laws on which the
condemnation of the prisoner was founded, wax full of ingenuity
and meaning-(Cheever).

[158] Bunyan gives a good portrait of Faithful in his Howe of
Lebanon, referring to the character of Pomporius Algerius, mentioned
in Fox's Book of Martyrs. "Was not this man, think you, a giant?
did he not behave himself valiantly? was not his mind elevated a
thousand degrees beyond sense, carnal reason, fleshly love, and
the desires of embracing temporal things? This man had got that
by the end that pleased Him; neither could all the flatteries,
promises, threats, reproaches, make him once listen to, or inquire
after, what the world, or the glory of it could afford. His mind
was captivated with delights invisible. He coveted to show his
love to his Lord, by laying down his life for His sake. He longed
to be where there shall be no more pain, nor sorrow, nor sighing,
nor tears, nor troubles. He was a man of a thousand!" Speaking
of the pillars in that house at Lebanon, he says, "These men had
the faces of lions, they have triumphed in the flames."

[159] This is a most exquisitely beautiful sketch; it is drawn to
the life from many an era of pilgrimage in this world; there are
in it the materials of glory, that constituted spirits of such noble
greatness as are catalogued in the eleventh of Hebrews-traits of
cruel mockings and scourgings, bonds and imprisonments-(Cheever).

[160] Political interests engage ungodly princes to promote
toleration, and chain up the demon of persecution. The cruelties
they exercise disgust the people, and they are disheartened by
the ill success of their efforts to extirpate the hated sect-(Scott).

[161] I have often recorded it with thankfulness, that though in
the dreary day of my pilgrimage, the Lord hath taken away a dear
and faithful Christian friend, yet he has always raised up another.
A very great blessing this, for which Christians can never be
thankful enough-(Mason).

[162] Is not this too much the case with professors of this day?
The Spirit of truth says, "All that will live godly in Christ
Jesus shall suffer persecution" (2 Tim. 3:12). But how many act
as if they had found the art of making the Spirit of truth a liar!
for they can so trim and shape their conduct, as they vainly think
to follow Christ, and yet to keep in with the world, which is at
enmity against Him-a most fatal and soul-deceiving error-(Mason).

[163] What is this something that By-ends knew more than all the
world? How to unite Heaven and hell-how to serve God and Mammon-how
to be a Christian and a hypocrite at the same time. O the depth of
the depravity of the human heart; alas! how many similar characters
now exist, with two tongues in one mouth, looking one way and
rowing another-(ED).

[164] Fear not, therefore, in her for to abide, She keeps her ground,
come weather, wind, or tide.--(Bunyan's House of God, vol. 2, p.
579). If we will follow Christ, He tells us that we must take up
our cross. The wind sets always on my face; and the foaming rage
of the sea of this world, and the proud and lofty waves thereof
do continually beat upon the sides of the bark, or ship, that
myself, my cause, and my followers are in-(Bunyan's Greatness of
the Soul, vol. 1, p. 107).

[165] Mind how warily these pilgrims acted to this deceitful
professor. They did not too rashly take up an ill opinion against
him; but when they had full proof of what he was, they did not hesitate
one moment, but dealt faithfully with him, and conscientiously
withdrew from him-(Mason). In a letter written in 1661, from Exeter
jail, by Mr. Abraham Chear, a Baptist minister of Plymouth, who
suffered greatly for nonconformity, and at length died in a state
of banishment, there is this remark, "We have many brought in here
daily, who go out again almost as soon, for a week in a prison
tries a professor more than a month in a church"-(Ivimey).

[166] It might have been supposed that the persons here introduced
were settled inhabitants of the town of Vanity, or the City
of Destruction; but, indeed, they professed themselves pilgrims,
and desired, during the "sunshine," to associate with pilgrims,
provided they would allow them to hold the world, love money,
and save all, whatever became of faith and holiness, of honesty,
piety, truth, and charity?-(Scott).

[167] Pretended friends come with such expostulations as these:
Why, dear Sir, will you give such offence? How much would it be
for your comfort and interest in the world if you would but be a
little more complying, and give way in some particular points and
phrases. O what a syren's song! May the Lord enable every faithful
servant to reply, "Get thee behind me, Satan"-(J. B.).

[168] These words of Solomon are thus wickedly misapplied by many
to the present day. Ecclesiastes 7:16, 17 probably refers to the
administration of justice which should be tempered with mercy, but
not with laxity; or it may refer to the foolish opinions expressed
upon the characters of Pharisee and publican, exalting the one
or decrying the other overmuch. It cannot be meant to censure
the utmost efforts after true righteousness, nor to sanction the
slightest degree of wickedness-(ED).

[169]Woe unto them who wander from the way. Art bound for hell,
against all wind and weather? Or art thou one agoing backward
thither? Or dost thou wink, because thou would'st not see? Or dost
thou sideling go, and would'st not be Suspected Yet these prophets
can thee tell, Which way thou art agoing down to hell.--(Acts
7:20-22. Bunyan's House of God, vol. 2, p. 582).

[170] Notwithstanding By-ends could be reserved with faithful
pilgrims, yet he can speak out boldly to those of his own spirit
sad character. O the treacherous deceivings of the desperate
wickedness of the human heart! Who can know it? No one but the
heart-searching God-(Mason).

[171] Some men's hearts are narrow upwards, and wide downwards:
narrow as for God, but wide for the world. They gape for the one,
but shut themselves up against the other. The heart of a wicked
man is widest downward; but it is not so with the righteous man.
His desires, like the temple Ezekiel saw in the vision, are still
widest upwards, and spread towards Heaven. A full purse, with a
lean soul, is a great curse. Many, while lean in their estates,
had fat souls; but the fattening of their estates has made their
souls as lean as a rake as to good-(Bunyan's Righteous Man's
Desires, vol. 1, p. 745).

[172] This dialogue is not in the least more absurd and selfish
than the discourse of many who now attend on the preaching of the
Gospel. If worldly lucre be the honey, they imitate the bee, and
only attend to religion when they can gain by it; they determine
to keep what they have at any rate, and to get more, if it can be
done without open scandal-(Scott).

[173] There is a fund of satirical humour in the supposed case
here very gravely stated; and if the author, in his accurate
observations on mankind, selected his example from among the
mercenaries that are the scandal of the Established Church, her
most faithful friends will not greatly resent this conduct of
a dissenter-(Scott). Dr. Paley would have done well to have read
this chapter in Bunyan before composing some of the chapters in
his Moral Philosophy, and his Sermon on the Utility of Distinctions
in the Ministry-(Cheever).

[174] Here is worldly wisdom, infernal logic, and the sophistry of
Satan. We hear this language daily, from money-loving professors,
who are destitute of the power of faith. But in opposition to all
this, the Holy Ghost testifies, "The love of money is the root of
all evil" (1 Tim. 6:10), and a covetous man is an idolater (Col.
3:5). Hear this, and tremble, ye avaricious professors. Remember,
ye followers of the Lamb, ye are called to "let your conversation
be without covetousness" (Heb, 13:5); your Lord testifies, "Ye
cannot serve God and Mammon" (Luke 16:13)--(Mason).

[175] How doth this commend itself to those who make merchandise
of souls. What swarms of such locusts are there in this day!-(J.B.).

[176] If thou art one who tradeth in both ways: God's now, the
devil's then; or if delays Thou mak'st of coming to thy God for
life; Or if thy light and lusts are at a strife About who should
be master of thy soul, And lovest one, the other dost control;
These prophets tell thee can which way thou bendest, On which thou
frown'st, to which a hand thou lendest.--(Titus 1:16. See vol. 2,
p. 582).

[177] Bunyan, in his Holy Life the Beauty of Christianity, thus
addresses such characters: "This is the man that hath the breath
of a dragon; he poisons the air round about him. This is the man
that slays his children, his kinsmen, his friend, and himself-he
that offends God's little ones. O the millstone that God will
shortly hang about your neck, when the time is come that you must
be drowned in the sea and deluge of God's wrath!"-(See vol. 2, p.
539). The answer of Christian, though somewhat rough, is so conclusive
as to fortify every honest mind against all the arguments which
the whole tribe of time-serving professors ever did, or ever can
adduce, in support of their ingenious schemes and insidious efforts
to reconcile religion with covetousness and the love of the world,
or to render it subservient to their secular interests-(Scott).

[178] Here see the blessedness of being mighty in the Scripture,
and the need of that exhortation, "Let the Word of Christ dwell
in you richly" (Col. 3:16). For the Word of God is quick and
powerful, and sharper than a two-edged sword; it pierces through
all the subtle devices of Satan, and the cunning craftiness
of carnal professors; and divideth asunder the carnal reasonings
of the flesh, and the spiritual wisdom which cometh from above.

Teach me, my God and King,
In all things THEE to see,
And what I do in any thing
To do it as for THEE--(Mason).

[179] The Hill Lucre stands somewhat out of the way, but temptingly
near. They that will profit by the mine must turn aside for it (Prov.
28:20, 22). Sir J. Mandeville, in his Travels, says, that in the
Vale Perilous is plenty of gold and silver, and many Christian
men go in for the treasure, but few come out again, for this are
strangled of the devil. But good Christian men, that are stable
in the faith, enter without peril-(ED).

[180] Eve expected some sweet and pleasant sight, that would tickle
and delight her deluded fancy; but, behold sin, and the wrath of
God, appear to the shaking of her heart; and thus, even to this
day, doth the devil delude the world. His temptations are gilded
with sweet and fine pretences, that men shall be wiser, richer,
more in favour, live merrier, fare better, or something; and by
such like things the fools are easily allured. But when their eyes
are opened, instead of seeing what the devil falsely told them,
they see themselves involved in wrath-(Bunyan on Genesis, vol. 2.
p. 431).

[181] Here you see the end of double-minded men, who vainly attempt
to temper the love of money with the love of Christ. They go on
with their art for a season, but the end makes it manifest what
they were. Take David's advice, "Fret not thyself because of
evil-doers" (Psa. 37:1) "Be not thou afraid when one is made rich,
when the glory of his house is increased" (Psa. 49:16). But go
thou into the sanctuary of thy God, read His Word, and understand
the end of these men-(Mason). Often, as the motley reflexes of my
experience move in long processions of manifold groups before me,
the distinguished and world-honoured company of Christian mammonists
appear to the eye of my imagination as a drove of camels heavily
laden, yet all at full speed; and each in the confident expectation
of passing through the eye of the needle, without stop or halt,
both beasts and baggage-(Coleridge).

[182] I have sometimes wondered at Lot. His wife looked behind
her, and died immediately; but he would not so much as look behind
him to see her. We do not read that he did so much as once look
where she was, or what was become of her. His heart was set upon
his journey; and well it might. There were the mountains before
him, and the fire and brimstone behind him. His life lay at stake;
and had he looked behind him he had lost it. Do thou so run, and
"remember Lot's wife"-(Bunyan's Heavenly Footman).

[183] In former times, the purse was carried hanging to a girdle
round the waist, and great dexterity was requisite to cut and carry
it away without the knowledge of the owner. Public executions for
theft had so little effect in repressing crime, that thefts were
committed in sight of, or even under the gallows-(ED).

[184] Alas! poor pilgrims, like Peter, you soon forgot the judgment,
although your sight of Lot's wife had so affected your spirits.
How soon yon went into By-path Meadow! "wherefore, let him that
thinketh he standeth, take heed lest he fall" (1 Cor. 10:12)-(ED).

[185] By this river, which is called "a pure river of water of
life, clear as crystal, proceeding out of the throne of God and
of the Lamb" (Rev. 22:1), we may understand clear and comfortable
views of God's everlasting love and electing grace. They could see
in it God's glory shining in the face of Jesus Christ, and view
their own faces in it, to their inexpressible joy. This is the river
"the streams whereof make glad the city of God" (Psa. 46:4). The
stream which flow from this river of electing love, are vocation
to Christ, justification by Christ, sanctification in Christ,
perseverance through Christ, glorification with Christ, and all
joy and peace in believing on Christ. All this these pilgrims now
enjoyed, and all this every fellow-citizen of the saints is called
to enjoy in his pilgrimage to Zion. God hath chosen us in Christ,
and blessed us with all spiritual blessings in Him. O how happy,
peaceful, and joyful are pilgrims, when the Spirit takes of the
things of Christ, shows them to us, and blesses us with a sense
of interest in all the love of God, and finished salvation of
Jesus!-(Mason).

[186] Blessed state indeed, but of short duration! Too often these
desirable consolations of the Spirit render the Christian careless
and unwatchful-(Burder).

[187] A scene to soothe and calm a mind fretted and harassed with
the cares and turmoils of this every-day world; a sunny vista
into the future, welcome in a weary hour to the worn spirit, which
longs, as for the wings of the dove, that it may flee away, and
be at rest; a glimpse of Sabbath quietness on earth, given as a
pledge and foretaste of the more glorious and eternal Sabbath of
Heaven-(Bernard Barton).

[188] Now had I an evidence, as I thought, of my salvation from
Heaven, with many golden seals thereon, all hanging in my sight.
Now could I remember the manifestations of grace with comfort;
and longed that the last day were come, that I might forever be
inflamed with the sight, and joy, and communion with Him, whose
soul was made an offering for my sins. Before this I lay trembling
at the mouth of hell; now I had got so far therefrom that I could
scarce discern it. O, thought I, that I were fourscore years old,
that I might die quickly, and my soul be gone to rest--(Grace
Abounding, No. 128).

[189] They should have said, It is true this way is not so pleasant
as the meadow, but it is the Lord's way, and the best, doubtless,
for us to travel in. A man speedily enters into temptation when
he becomes discontented with God's allotments; then Satan presents
allurements, and from wishing for a better way, the soul goes into
a worse. The discontented wish is father to a sinful will; I wish
for a better is followed by, I will have a better, and so the
soul goes astray-(Cheever).

[190] The transition into the by-path is easy, for it lies close
to the right way; only you must get over a stile, that is, you must
quit Christ's imputed righteousness, and trust in your own inherent
righteousness; and then you are in By-path Meadow directly-(Mason).

[191] The best caution I can give to others, or take myself, is, not
to be guided in matters of faith by men, but to make the Scriptures
our only rule-to look to God for the teaching of His blessed
Spirit, that He may keep our feet from the ways of death-(J.B.).

[192] "There is a way that seems right unto a man, but the end
thereof are the ways of death" (Prov. 14:12). Vain confidence is
this very way. O how easy do professors get into it! yea, real
pilgrims are prone also to take up with it, owing to that legality,
pride, and self-righteousness, which work in their fallen mature.
See the end of it, and tremble; for it leads to darkness, and
ends in death. Lord, humble our proud hearts, and empty us of
self-righteousness, pride, and vain confidence-(Mason).

[193] So, sometimes, real pilgrims take counsel and example of
strangers, of worldly men, and of presumptuous careless persons.
Vain confidence is a sad guide anywhere, but especially when one
has wandered out of the way--(Cheever).

[194] If thou be prying into God's secret decrees, or entertain
questions about nice curiosities, thou mayest stumble and fall
to thine eternal ruin. Take heed of that lofty spirit, that,
devil-like, cannot be content with its own station--(Heavenly
Footman).

[195] The thunder and lightning plainly show that this by-path leads
to Sinai, not to Zion. One step over the stile, by giving way to
a self-righteous spirit, and you enter the territories of despair-(J.
B.).

[196] How varied is the experience of a Christian! he had just
before overcome Demas, and conquered By-ends and his companions;
is warned by Lot's wife, and now elated with the strength of his
principles; boldness takes the place of caution; he ventures upon
an easier path, and is involved in misery-(ED).

[197] When Bunyan pleaded, so energetically, for the communion of
saints, irrespective of water-baptism, one of his arguments was,
"The strongest may sometimes be out of the way." "Receive ye one
another as Christ also received us"-(Vol. 2, p. 610).

[198] Here see, that as Christians are made helpful, so also,
through prevailing corruptions, they are liable to prove hurtful
to each other. But observe how grace works: it humbles, it makes
the soul confess and be sorry for its misfortunes. Here is no
reviling one another; but a tender sympathy and feeling concern
for each other. O the mighty power of that grace and truth which
came by Jesus Christ! How does it cement souls in the fellowship
of love!--(Mason).

[199] How easy it is to trace the path that led the pilgrims astray!
To avoid the roughness of the way, they entered the by-path, that
by measures of carnal policy they might avoid afflictions. Guided
by Vain-confidence, they were led from the road, and when this
Vain-confidence was destroyed, they were involved in distress and
danger-(Ivimey).

[200] The personification of Despair is one of the most instructive
and beautiful portions of Bunyan's allegory. It appeals either to
every man's experience, or to every man's sense of what may come
upon him, on account of sin. It is at once, in some respects, the
very gloomiest and very brightest part of the "Pilgrim's Progress";
for it shows at once to what a depth of misery sin may plunge the
Christian, and also to what a depth the mercy of God in Christ
may reach. The colouring of the picture is extremely vivid, the
remembrance of it can never pass from the mind; and, as in a gallery
of beautiful paintings, there may often be one that so strongly
reminds you of your own experience, or that in itself is so
remarkably beautiful as to keep you dwelling upon it with unabated
interest; so it is with this delineation of Giant Despair, among
the many admirable sketches of Bunyan's piety and genius. It is
so full of deep life and meaning that you cannot exhaust it, and
it is of such exquisite propriety and beauty that you are never
tired with examining it-(Cheever).

[201] Sooner or later Doubting Castle will be the prison, and
Giant Despair the keeper of all those who turn aside from Christ
and His righteousness, to trust in any wise in themselves, and to
their righteousness. "Our God is a jealous God," ever jealous of
His own glory, and of the honour of His beloved Son-(Mason). So
under the old cut, illustrating the Pilgrims in Doubting Castle,
are these lines--"The pilgrims now, to gratify the flesh, Will seek
its ease; but O! how they afresh Do thereby plunge themselves new
griefs into! Who seek to please the flesh, themselves undo."

[202] Blessed sorrow! how many are there who never tasted the bread
of Heaven, nor the water of life from the wells of salvation; who
are strangers to the communion of saints, but do not feel themselves
to be "in evil case," nor have wept under a sense of their wretched
state-(ED).

[203] What! such highly-favoured Christians in Doubting Castle?
After having traveled so far in the way of salvation, seen so many
glorious things in the way, experienced so much of the grace and
love of their Lord, and having so often proved His faithfulness?
Is not this strange? No; it is common-the strongest Christians
are liable to err and get out of the way, and then to be beset
with very great and distressing doubts-(Mason). Despair, like
a tremendous giant, will at last seize on the souls of all
unbelievers; and when Christians conclude, from some misconduct,
that they belong to that company, they are exposed to be taken captive
by him. They do not, indeed, fall and perish with Vain-confidence;
but for a season they find it impossible to rise superior to
prevailing gloomy doubts bordering on despair, or to obtain the
least comfortable hope of deliverance, or encouragement to use
the proper means of seeking it-(Scott).

[204] The wife of Despair is Diffidence, or a distrust of God's
faithfulness, and a want of confidence in His mercy. When a
Christian follows such counsels, gloom and horror of mind will be
produced, and life become a burden--(Ivimey).

[205] Bunyan, in one of his delightful treatises of comfort against
despair, introduces the following striking colloquy-"Says Satan,
Dost thou not know that thou art one of the vilest in all the pack
of professors? Yes, says the soul, I do. Says Satan, Dost thou
not know that thou hast horribly sinned? Yes, says the soul, I
do. Well, saith Satan, now will I come upon thee with my appeals.
Art thou not a graceless wretch? Yes. Hast thou an heart to be
sorry for this wickedness? No, not as I should. And albeit, saith
Satan, thou prayest sometimes, yet is not thy heart possessed with
a belief that God will not regard thee? Yes, says the sinner. Why,
then, despair, and go hang thyself, saith the devil. And now we
are at the end of the thing designed and driven at by Satan. But
what shall I now do, saith the sinner? I answer, take up the words
of the text against him, "That ye may be able to comprehend the
breadth, and length, and depth, and height; and to know the love
of Christ, which passeth knowledge-(Saints' Knowledge of Christ's
Love, vol. 2, p. 37).

[206] Giant Despair, it seems, has fits in sunshiny weather;
that is, a gleam of hope, from Christ the Sun of righteousness,
sometimes darted into their minds-(Burder).

[207] Satan and his angels will not be wanting to help forward
the calamity of the man, who, in coming to Christ, is beat out
of breath, out of heart, out of courage, by wind that blows him
backward. They will not be wanting to throw up his heels in their
dirty places, nor to trouble his head with the fumes of their
foul breath. And now it is hard coming to God; Satan has the art
of making the most of every sin; he can make every hair on the head
as big as a cedar. But, soul, Christ can save unto the uttermost!
come, man, come. He can do exceeding abundantly above all we can
ask or think!-(Bunyan's Complete Saviour, vol. 1, p. 209). Poor
Christian! What! tempted to destroy thyself? Lord, what is man!
But see, despairing souls, mark the truth of that word, "There hath
no temptation taken you but such as is common to man; but God is
faithful, who will not suffer you to be tempted above that ye are
able; but will, with the temptation, also make a way to escape,
that ye may be able to bear it" (1 Cor. 10:13)-(Mason).

[208] Bunyan had an acute sense of the exceeding sinfulness of
sin, and no saint had suffered more severely from despair. One of
his great objects, in most of his works, is to arm poor pilgrims
against desponding fears. Thus, in his first treatise on Gospel
Truths-"He (the devil) will be sure to present to thy conscience
the most sad sentences of the Scripture; yea, and set them home
with such cunning arguments, that if it be possible he will make
thee despair, and make away thyself as did Judas"-(Vol. 2, p.132).
Sin, when seen in its colours, and when appearing in its monstrous
shape and hue, frighteth all mortals out of their wits, away from
God, and, if He stops them not, also out of the world. This is
manifest by Cain, Judas, Saul, and others. They fly from before
God, one to one fruit of despair, and one to another-(Pharisee
and Publican, vol. 2, p. 260).

[209] An admirable chain of reasoning, pointing out the evils of
despair, is to be found in the Jerusalem Sinner Saved (vol. 1,
pp. 91, 92), under the head Fifthly. "It will make a man his own
tormentor, and flounce and fling like a wild bull in a net (Isa.
51:20). Despair! it drives a man to the study of his own ruin, and
brings him at last to be his own executioner" (2 Sam. 17:3-5)-(ED).

[210] Alas, how chang'd! Expressive of his mind, His eyes are sunk,
arms folded, head reclin'd; Those awful syllables, hell, death, and
sin, Though whisper'd, plainly tell what works within.--(Cowper's
Hope).

"A wounded spirit who can bear?"

[211] To bring the state of Christian's mind before us, read the
lamentations of the Psalmist, when he was a prisoner in Doubting
Castle, under Giant Despair, in Psalm 88; and Bunyan's experience,
as narrated in No. 163 of Grace Abounding. Despair swallowed him
up, and that passage fell like a hot thunderbolt upon his conscience,
"He was rejected, for he found no place for repentance"-(Ivimey).

[212] Dr. Donne, the celebrated Dean of St. Paul's, had recently
published a thesis, to prove that suicide, under some circumstances,
was justifiable. Hopeful answers all his arguments, and proves
it to be the foulest of murders. Bunyan, in his treatise on
Justification, volume 1, page 314, thus notices the jailer's intent
to commit suicide, when the doors of the prison in which Paul was
confined were thrown open-"Even now, while the earthquake shook
the prison, he had murder in his heart-murder, I say, and that
of a high nature, even to have killed his own body and soul at
once"-(ED).

[213] Here is the blessing of a hopeful companion; here is excellent
counsel. Let vain professors say what they may against looking
back to past experiences, it is most certainly good and right so
to do; not to encourage present sloth and presumption, but to excite
fresh confidence of hope in the Lord. We have David's example, and
Paul's word to encourage us to this, "The Lord that delivered me
out of the paw of the lion, and out of the paw of the bear, he
will deliver me out of the hand of this Philistine" (1 Sam. 17:37);
and says Paul, "We had the sentence of death in ourselves, that
we should not trust in ourselves, but in God which raiseth the
dead" (2 Cor. 1:9)-(Mason).

[214] It is a curious picture which Bunyan has drawn of the
intercourse between the giant and his wife Diffidence. They form
a very loving couple in their way; and the giant takes no new step
in the treatment of the pilgrims without consulting Mrs. Diffidence
over night, so that the curtain lectures to which we listen
are very curious. But Mrs. Diffidence ought rather to have been
called Dame Desperation, or Desperate Resolution; for she seems,
if anything, the more stubborn genius of the two-(Cheever). By
these conversations between Diffidence and Despair, after they
had retired to bed, Bunyan perhaps designed to intimate that, as
melancholy persons seldom get rest at night, the gloominess of
the season contributes to the distress of their minds. So Asaph
complains: "My sore ran in the night, and ceased not: my soul
refused to be comforted" (Psa. 67:2)-(Ivimey).

[215] How would the awful lesson of the man in the iron cage, at
the Interpreter's house, now recur to poor Christian's mind: "I
cannot get out, O now I cannot! I left off to watch, and am shut
up in this iron cage, nor can all the men in the world let me out."
Christian's answer to the despairing pilgrim now soon broke upon
his memory: "The Son of the Blessed is very pitiful"-(ED).

[216] What! Pray in the custody of Giant Despair, in the midst of
Doubting Castle, and when their own folly brought them there too?
Yes; mind this, ye pilgrims, ye are exhorted, "I will that men
pray everywhere, without doubting" (1 Tim. 2:8). We can be in no
place but God can hear, nor in any circumstance but God is able
to deliver us from. And be assured, that when the spirit of prayer
comes, deliverance is nigh at hand-(Mason). Perhaps the author
selected Saturday at midnight for the precise time when the prisoners
began to pray, in order to intimate that the preparation for the
Lord's day, which serious persons are reminded to make for its
sacred services, are often the happy means of recovering those
that have fallen into sin and despondency-(Scott).

[217] All at once, by a new revelation, which none but the Saviour
could make, Christian finds the promises. Christ had been watching
over his erring disciples-He kept back the hand of Despair from
destroying them-He binds up the broken heart, and healeth all
their wounds-(Cheever). As a key enters all the intricate wards
of a lock, and throws back its bolts, so the precious promises of
God in his Word, if turned by the strong hand of faith, will open
all the doors which unbelief and despair have shut upon us-(Burder).

[218] Bunyan was a plain-spoken man, and feared not to offend
delicate ears when truth required honest dealing. In his treatise
on the Law and Grace, he says: "And therefore, my brethren, seeing
God, our Father, hath sent us, damnable traitors, a pardon from
Heaven, even all the promises of the Gospel, and hath also sealed
to the certainty of it with the heart-blood of His dear Son, let
us not be daunted"-(Vol. 1, p. 562).

[219] Precious promise! The promises of God in Christ are the life
of faith, and the quickeners of prayer. O how oft do we neglect
God's great and precious promises in Christ Jesus, while doubts
and despair keep us prisoners! So it was with these pilgrims; they
were kept under hard bondage of soul for four days. Hence see what
it is to grieve the Spirit of God: for He only is the Comforter:
and if He withdraws His influences, who or what can comfort us?
Though precious promises are revealed in the Word, yet we can get
no comfort from them but by the grace of the Spirit-(Mason).

[220] It was Sabbath morning. The sun was breaking over the hills,
and fell upon their pale, haggard countenances, it was to them a
new creation; they breathed the fresh, reviving air, and brushed,
with hasty steps, the dew from the untrodden grass, and fled
the nearest way to the stile, over which they had wandered. They
had learned a lesson by suffering, which nothing else could have
taught them, and which would remain with them to the day of their
death--(Cheever). The experience of these "three or four" dreadful
days is specially recorded in Grace Abounding, (Nos. 261-263). The
key which opened the doors in Doubting Castle was these words,
applied with power to his soul, "I must go to Jesus," in connection
with Hebrews 12:22-24. Of the first night of his deliverance
he says, "I could scarcely lie in my bed for joy and peace, and
triumph through Christ"-(ED).

[221] They fell to devising what soldiers, and how many, Diabolus
should go against Mansoul with, to take it; and after some debate,
it was concluded that none were more fit for that expedition than
an army of terrible DOUBTERS. They therefore concluded to send
against Mansoul an army of sturdy doubters. Diabolus was to beat
up his drum for 20 or 30,000 men in the Land of Doubting, which
land lieth upon the confines of a place called Hell-gate Hill.
Captain Rage was over the election doubters; his were the red
colours; his standard-bearer was Mr. Destructive; and the great
red dragon he had for his scutcheon. Captain Fury was over the
vocation doubters; his standard-bearer was darkness; his colours
were pale; and his scutcheon the fiery flying serpent. Captain
Damnation was over the grace doubters; his were the red colours;
Mr. No-life bore them; his scutcheon was the Black Den, &c.-(Holy
War).

[222] When offending Christians are brought to deep repentance,
renewed exercises of lively faith, and willing obedience in those
self-denying duties which they had declined, the Lord "restores to
them the joy of His salvation," and their former comforts become
more abundant and permanent. The Delectable Mountains seem intended
to represent those calm seasons of peace and comfort-(Scott).

[223] O how many professors grow weary of the way, fall short, and
fail of coming to the end! Though the way be too far, too strait,
and too narrow for many who set out, and never hold out to the
end; yet all who are begotten by the Word of grace, and born of
the Spirit of truth, shall persevere to the end, being kept by
the mighty power of God, through faith, unto eternal salvation (1
Peter 1:5)-(Mason).

[224] There is in this laconic description of the homely dreamer
a richness of beauty which no efforts of the artist can adequately
portray; and in the concise dialogue of the speakers, a simple
sublimity of eloquence which any commentary could only weaken.
While our feelings are excited by this description, we cannot
but remember that "eye hath not seen nor ear heard, neither have
entered into the heart of man: the things which God hath prepared
for them that love Him"-(Bernard Barton).

[225] Precious names! What is a pilgrim without knowledge? What
is head-knowledge without heart-experience? And watchfulness and
sincerity ought to attend us every step. When these graces are in
us and abound, they make delectable mountains indeed-(Mason).

[226] Fine-spun speculations and curious reasonings lead men from
simple truth and implicit faith into many dangerous and destructive
errors-(Mason).

[227] It is well for us to be much on this mount. We have constant
need of caution. Take heed and beware, says our Lord. Paul takes
the Corinthians up to this Mount Caution, and shows them what
awful things have happened to professors of old; and he leaves
this solemn word for us, "Wherefore, let him that thinketh he
standeth, take heed lest he fall" (1 Cor. 10:12)-(Mason).

[228] O the unthought-of imaginations, frights, fears, and terrors,
that are effected by a thorough application of guilt, yielding
to desperation! This is the man that hath his dwelling among the
tombs with the dead, that is always crying out, and cutting himself
with stones (Mark 5:3). But all in vain; desperation will not
comfort him, the old covenant will not save him-(Grace Abounding,
No. 185).

[229] Some retain the name of Christ, and the notion of Him as a
Saviour; but cast Him off in the very things wherein the essential
parts of His sacrifice, merits, and priesthood consist. In this
lies the mystery of their iniquity. They dare not altogether deny
that Christ doth save His people, as a Priest; but then their
art is to confound His offices, until they jostle out of doors
the merit of His blood and the perfection of His justifying
righteousness. Such draw away the people from the cross (put out
their eyes), and lead them among the infidels-(Bunyan's Israel's
Hope, vol. 1, p. 615).

[230] Probably to guard pilgrims against the Popish doctrine of
auricular confession-(ED).

[231] Those seem to shun the common broad road; but having only the
mark of religion, while their hearts are not right with God, are
as effectually ruined as the most profligate and open offenders-(Burder).

[232] Thus we read of some who were once enlightened, and had
tasted of the heavenly gift, and were made partakers of the world
to come (Heb. 6:6). It is hard to say how far or how long a person
may carry on a profession, and yet fall away, and come short of
the kingdom at last. This should excite to diligence, humility, and
circumspection, ever looking to Jesus to keep us from falling-(Mason).

[233] It reflects the highest credit on the diffidence of Bunyan's
genius-a genius as rich in its inventions, and as aspiring in
its imaginative flights, as ever poet could possess or lay claim
to-that, after such an exordium, he should have made no effort
minutely to describe what was in its own splendour of glory
indescribable. How beautifully, without exciting any disappointment
in a reader of taste, feeling, and judgment, does he, by a few
artless words, render most impressive and sublime, what more elaborate
description could only have made confused and unsatisfactory.
Nothing can be more admirable than this brief and indistinct report
of the perspective glass, it cannot offend the most fastidious taste,
yet leaves scope for the exercise of the most ardent and aspiring
imagination-(Bernard Barton). [234] Such mountains round about this
house do stand. As one from thence may see the Holy Land.--(Bunyan's
House of God, vol. 2, p. 579).

[235] After going through the conflict with Apollyon, the Valley
of the Shadow of Death, the scenes in Vanity Fair, and the dread
experience of the pilgrims in Giant Despair's Castle, it is well
to note what a gallery of solemn REALITIES is here, what a system
of Divine truth, commending itself to all men's consciences. It
is not so much the richness of imagination, nor the tenderness
of feeling here exhibited, nor the sweetness and beauty of the
imagery, with which this book is filled, as it is the presence
of these REALITIES that constitutes the secret of its unbounded
power over the soul. Walk up and down in this rich and solemn
gallery. How simple are its ornaments! How grave, yet beautiful,
its architecture! Amidst all this deep, serene beauty to the
imagination, by how much deeper a tone do these pictures speak to
the inner spiritual being of the soul! When you have admired the
visible beauty of the paintings, turn again to seek their meaning
in that light from eternity by which the artist painted them, and
by which he would have all men examine their lessons, and receive
and feel the full power of their colouring. In this light, the
walls of this gallery seem moving with celestial figures speaking
to the soul. They are acting the drama of a life which, by most
men, is only dreamed of; but the drama is the reality, and it is
the spectators only who are walking in a vain show-(Cheever).

[236] This is the first break in the dream, and, doubtless, had
an important meaning. Perhaps the pilgrimage may be divided into
four parts: 1. The convert flying from the wrath to come; instructed
at the Interpreter's house; relieved of his burden at the cross;
ascends the Hill Difficulty; overcomes his timidity; and, 2.
Enters a church at the House Beautiful; and, as a private member,
continues his journey, until, 3. He meets Evangelist, near Vanity
Fair, and is found fit to become an itinerant preacher; in which
calling he suffers persecution, and obtains that fitness which
enables him, 4. On the Delectable Mountains, to enter upon the
responsible duties of a ministering elder or pastor of a church,
and is ordained by Knowledge, Experience, Watchful, and Sincere.
Is this commencement of his public labours the important point
when the author "awoke from his dream"?-(ED).

[237] This country we are all born in; all are ignoramuses by
nature. Some live long in the country of Conceit, and many end
their days in it. Are you come out of it? So was Ignorance; but
he breathed his native air. So long as a sinner thinks he can do
anything towards making himself righteous before God, his name is
Ignorance; he is full of self-conceit, and destitute of the faith
of Christ-(Mason).

[238] Now, is it not very common to hear professors talk at this
rate? Yes, and many who make a very high profession too; their
hopes are plainly grounded upon what they are in themselves,
and how they differ from their former selves and other sinners,
instead of what Christ is to us and what we are in Christ. But the
profession of such is begun with an ignorant, whole, self-righteous
heart; it is continued in pride, self-seeking, and self-exalting,
and ends in awful disappointment. For such are called by our Lord
thieves and robbers; they rob Him of the glory of His grace and
the gift of His imputed righteousness-(Mason).

[239] It is best not to converse much at once with persons of
this character, but, after a few warnings, to leave them to
their reflections; for their self-conceit is often cherished by
altercations, in which they deem themselves very expert, however
disgusting their discourse may prove to others-(Scott).

[240] An awful scene was beheld by the pilgrims. A professor, named
Turn-away, bound with seven cords, was led by devils to the by-way
to hell. Let everyone inquire, Who is this wanton professor?-He
who discovers a trifling, worldly, wanton spirit, dreads not
the appearance of evil, complies with the fashions of the carnal
world, and associates with the enemies of our Lord; and, in time,
becomes a damnable apostate. Lord, keep us from such a beginning
and such an end!-(Burder).

[241] The "very dark lane" in which "Turn-away" was met by the
pilgrims, represents the total darkness of the minds of such
wicked professors; for "if the light that is in them be darkness,
how great is that darkness!" When their characters are made
manifest, they are ashamed to look their former pious friends in
the face. "The wicked shall be holden with the cords of his sins"
(Prov. 5:22)-(Ivimey).

[242] O beware of a light trifling spirit and a wanton behaviour.
It is often the forerunner of apostasy from God. It makes one tremble
to hear those who profess to follow Christ in the regeneration,
crying, What harm is there in this game and the other diversion?
The warmth of love is gone, and they are become cold, dead, and
carnal. O how many instances of these abound!-(Mason).

[243] In times of persecution, loose professors are driven down
Dead Man's Lane to Broad-way Gate; thus Satan murders the souls
of men, by threatening to kill their bodies. Believers that are
weak in faith are betrayed into sinful compliances; they sleep
when they ought to watch, they conceal or deny their profession,
and thus contract guilt; Faint-heart assaults them, Mistrust
plunders them, and Guilt beats them down-(Scott).

[244] The fly in the spider's net is the emblem of the soul in
such a condition. If the soul struggleth, Satan laboureth to hold
it down. If it make a noise, he bites it with blasphemous mouth;
insomuch that it must needs die at last in the net, if the Lord
Jesus help not. Believing is sure sweating work. Only strong
faith can make Satan flee. O the toil of a gracious heart in this
combat, if faith be weak! The man can get no higher than his knees,
till an arm from Heaven help him up-(Bunyan's Holy City).

[245] When Bunyan was imprisoned, his sentence was-To be transported,
if he did not conform in three months; and then, if found as a
Nonconformist, in this country, he should be hung. Determined at
all hazards not to be a traitor to his God, he anticipated being
hung; and was anxious, in such a cause, to meet death with firmness.
When his fears prevailed, he dreaded lest he should make but a
scrabbling shift to clamber up the ladder-(See Grace Abounding,
No. 334).

[246] Where there is a faint heart in God's cause, and mistrust
of God's truths, there will be guilt in the conscience, and but
little faith. These rogues will prevail over, and rob such souls
of the comforts of God's love and of Christ's salvation. By his
jewels, we may understand those radical graces of the Spirit-faith,
hope, and love. By his spending-money, the sealing and earnest of
the Spirit in his heart (2 Cor. 1:22). Of this Divine assurance,
and the sense of the peace and joy in the Holy Ghost, he was robbed;
so that, though he still went on in the ways of the Lord, yet he
dragged on but heavily and uncomfortably-(Mason).

[247] Bunyan throws great light upon this subject in his Christ
a Complete Saviour, (vol. 1, p. 215)-"We are saved by Christ;
brought to glory by Christ; and all our works are no otherwise made
acceptable to God, but by the person and excellencies of Christ.
Therefore, whatever the jewels are, and the bracelets and the
pearls that thou shalt be adorned with, as a reward of service
done to God in this world, for them thou must thank Christ, and,
before all, confess that He was the meritorious cause thereof."

[248] What was this good thing? His precious faith, whose author,
finisher, and object is precious Jesus. And where he gives this
precious gift of faith, though it be but little, even as a grain
of mustard-seed, not all the powers of earth and hell can rob the
heart of it. Christ prayed for His disciple that his faith should
not fail, or be totally lost; therefore, though Peter lost his
comforts for a season, yet not his faith totally, not his soul
eternally; for, says Jesus, of all his dear flock, yea, of those
of little faith too, None shall pluck them out of My hand. There
is one blessed security, not in ourselves, but in our Lord-(Mason).

[249] Hope, love, humility, meekness, patience, longsuffering,
compassion, and mercy, are gracious dispositions wrought in the
heart by the Holy Ghost. These are the believer's jewels; and it
is his duty to keep them clean, that their beauty and lustre may
be apparent-(Andronicus).

[250] Little-faith cannot come all the way without crying. So
long as its holy boldness lasts, so long it can come with peace,
but it will go the rest of the way with crying-(Bunyan's Come and
Welcome, vol. 1, p. 288).

[251] Bunyan shows the difference between "his spending-money," or
that treasure which the Christian carries in his earthen vessel,
and his jewels, in Grace Abounding (No. 232)-"It was glorious to
me to see His [Christ's] exaltation. Now I could look from myself
to Him, and should reckon that all those graces of God that
now were green in me, were yet but like those cracked groats and
fourpence-halfpennies, (Irish sixpences, which, in the dearth of
silver coin in England, were made current at fourpence-halfpenny-ED),
that rich men carry in their purses, when their GOLD is in their
trunks at home. Oh! I saw that my gold was in my trunk at home,
in Christ my Lord and Saviour. Now, Christ was all; all my wisdom,
all my righteousness, all my sanctification, and all my redemption."

[252] Hopeful was not the first pilgrim who has been "almost made
angry" while holding a friendly debate upon that highly-important
subject, the doctrine of the saints' final perseverance. Pilgrims
ought to debate upon those subjects without being angry-(ED).

[253] Hopeful here expresses himself as if he had read Bunyan on
Christ's Love-"But to fear man is to forget God. He taketh part
with them that fear HIM; so that we may boldly say, "The Lord is
my helper, and I will not fear what man shall do unto me" (Heb.
13:6). Would it not be amazing to see a man encompassed with
chariots, and horses, and weapons of defence, yet afraid of being
sparrow-blasted, or overrun by a grasshopper?"-(Vol. 2, p. 13).

[254] Who can stand in the evil day of temptation, when beset with
Faint-heart, Mistrust, and Guilt, backed by the power of their
master, Satan? No one, unless armed with the whole armour of God;
and even then, the power of such infernal foes makes it a hard
fight to the Christian. But this is our glory, the Lord shall
fight for us, and we shall hold our peace. We shall be silent as
to ascribing any glory to ourselves, knowing our very enemies are
part of ourselves, and that we are more than conquerors over all
these (only) through HIM who loved us (Rom. 8:37)-(Mason).

[255] "One Great-grace"; a believer, or minister, who having
honourably stood his ground, endeavours to restore the fallen. The
remembrance of such, helps to drive away despondency, and inspires
the trembling penitent with hope of mercy-(Scott).

[256] "I trow"; I imagine or believe: nearly obsolete-(ED).

[257] Now here you see what is meant by Great-grace, who is so
often mentioned in this book, and by whom so many valiant things
were done. We read, "With great power the apostles gave witness
of the resurrection of Jesus." Why was it? Because "great grace
was upon them all" (Acts 4:33). So you see all is of grace, from
first to last, in salvation. If we do great things for Christ,
yet, not unto us, but unto the great grace of our Lord, be all
the glory-(Mason).

[258] If we saw our own weakness, we should never court dangers,
nor run in the way of temptation; yet, if our temptations be ever
so sharp and strong, and our dangers ever so great, if the Lord
is our strength, we need not fear-(J. B.).

[259] From this sweet and edifying conversation, learn not to
think more highly of yourself than you ought to think; but to
think soberly, according to the measure of faith which God hath
dealt to you (Rom. 12:3). Now, it is of the very essence of faith
to lead us out of all self-confidence and vain vaunting. For we
know not how soon Faint-heart, Mistrust, and Guilt may spring up
in us, and rob us of our comforts, and spoil our joys-(Mason).

[260] Instead of saying, "Though all men deny thee, yet will not
I," it behooves us to use all means of grace diligently, and to
be instant in prayer, that the Lord Himself may protect us by His
power, and animate us by His presence, and then only shall we be
enabled to overcome both the fear of man and the temptations of
the devil-(Scott).

[261] But how contrary to this is the walk and conduct of some who
profess to be pilgrims, and yet can willfully and deliberately go
upon the devil's ground, and indulge themselves in carnal pleasures
and sinful diversions! Such evidently declare in plain language,
that they desire not the presence of God, but that He should
depart from them; but a day will come which will bring on terrible
reflections of mind for such things-(Mason).

[262] Mr. Ivimey's opinion is, that this "way which put itself
into their way," and the flatterer, relates to Antinomianism. Of
this I can form no accurate judgment, never having met with an
Antinomian, or one who professed to be against the law of God. I
have met with those who consider that believers are bound to prefer
the law of God as revealed by Jesus Christ, in Matthew 22:37-40,
to be their rule of life, instead of limiting themselves to the
law of God as given by Moses, in Exodus 20; but it has been for
this reason, that the law proclaimed by Christ unites in it the
law given by Moses, and ALL the law and the prophets. This law,
as given by Christ, is in a few words of beautiful simplicity,
which can neither be misunderstood nor be forgotten. Mason says,
"It is plain the author means the way of self-righteousness," into
which the flatterer enticed the pilgrims, out of the Scripture
highway to Heaven, in the righteousness of Christ. When ministers
differ, private Christians must think for themselves. My judgment
goes with Mr. Mason-(ED). This way, which seemed as straight
as the right way, and in entering on which there was no stile to
be passed, must denote some very plausible and gradual deviation
from the simplicity of the Gospel, in doctrine or practice. If,
in such a case, instead of a personal prayerful searching the
Scripture, we rely upon the opinion of our friends, and listen
to the flatterer, we shall certainly be misled-(Scott).

[263] Luther was wont to caution against the white devil as much
as the black one; for Satan transforms himself into an angel of
light, and his ministers as ministers of righteousness (2 Cor.
11:14, 15). And how do they deceive souls? By flattery. Leading
poor sinners into a fine notion of some righteous character they
have in themselves, what great advances they have made, and what
high attainments they have arrived to, even to be perfect in
themselves, to be free from sin, and full of nothing but love.
These are black men clothed in white-(Mason).

[264] By this shining one understand the loving Lord the Holy
Ghost, the leader and guide of Christ's people. When they err and
stray from Jesus the way, and are drawn from Him as the truth,
the Spirit comes with His rod of convic-tion and chastisement, to
whip souls for their self-righteous pride and folly, back to Christ,
to trust wholly in Him, to rely only on Him, and to walk in sweet
fellowship with Him. So he acted by the Galatian church, which was
flattered into a notion of self-righteousness, and self-justification.
So David, when he found himself nearly lost, cries out, "He
restoreth my soul: He leadeth me in the paths of righteousness for
His name's sake" (Psa. 23:3)-(Mason). The devil, in his attempts
after our destruction, maketh use of the most suitable means. The
serpent, Adam knew, was subtle, therefore Satan useth him, thereby
to catch this goodly creature, man. Hereby the devil least appeared
[this fine-spoken man], and least appearing, the temptation soonest
took the tinder-(Bunyan on Genesis, vol. 2, p. 428).

[265] The backsliding of a Christian comes through the overmuch
persuading of Satan and lust; that the man was mistaken, and that
there was no such horror in the things from which he fled; nor
so much good in the things to which he hosted. Turn again, fool,
says the devil. I wonder what frenzy it was that drove thee to
thy heels, and that made thee leave so much good behind thee as
other men find in the lusts of the flesh and the good of the world.
As for the law, and death, and the day of judgment, they are but
mere scarecrows, set up by politic heads, to keep the ignorant in
subjection. Well, he goes back, fool as he is, conscience sleeps,
and flesh is sweet; but, behold, he again sees his own nakedness-he
sees the law whetting his axe-the world is a bubble. He also smells
the brimstone which begins to burn within him. Oh! saith he, I am
deluded! "Have mercy upon me, O God!"-(Christ a Complete Saviour,
vol. 1, p. 223).

[266] A wicked man, though he may hector it at times with his
proud heart, as though he feared neither God nor hell; yet again,
at times, his soul is even drowned with terrors. If one knew the
wicked, when they are under warm convic-tions, then the bed shakes
on which they be; then the proud tongue doth falter in their mouth,
and their knees knock one against another. Then their conscience
stares, and roars, and tears, and arraigns them. O! none can
imagine what fearful plights a wicked man is in at times!-(Bunyan's
Desires of the Righteous, vol. 1, p. 746).

[267] On the Delectable Mountains, the pilgrims had a sight of the
Celestial City. No matter if it were but a glimpse; still they saw
it, they really saw it, and the remembrance of that sight never
left them. There it was in glory! Their hands trembled, their eyes
were dim with tears, but still that vision was not to be mistaken.
There, through the rifted clouds, for a moment, the gates of pearl
were shining, the jasper walls, the endless domes, the jeweled
battlements! The splendour of the city seemed to pour, like a
river of light, down upon the spot where they were standing--(Cheever).

[268] See how we are surrounded with different enemies! No sooner
have they escaped the self-righteous flatterer, but they meet with
the openly profane and licentious mocker-aye, and he set out, and
went far too; yea, further than they. But, behold, he has turned
his back upon all; and though he had been 20 years a seeker, yet
now he proves, that he has neither faith nor hope, but ridicules
all as delusion. Awful to think of! O what a special mercy to be
kept believing and persevering, and not regarding the ridicule of
apostates!-(Mason).

[269] "To round"; to be open, sincere, candid. "Maister Bland
answered flatly and roundly"-(Fox's Book of Martyrs).

[270] Upon the declaration for liberty of conscience, the church
for a season was free from persecution. It was like enchanted ground;
and some, who had been watchful in the storm, became careless and
sleepy in this short deceitful calm-(ED).

[271] Ah, these short naps for pilgrims! The sleep of death, in
the enchanted air of this world, usually begins with one of these
short naps-(Cheever).

[272] The Enchanted Ground may represent worldly prosperity;
agreeable dispensations succeeding long-continued difficulties.
This powerfully tends to produce a lethargic frame of mind; the
man attends to religious duties more from habit, than from delight
in the service of God. No situation requires so much watchfulness.
Other experiences resemble storms, which keep a man awake; this
is a treacherous calm, which lulls him to sleep-(Scott).

[273] O Christian, beware of sleeping on this enchanted ground!
When all things go easy, smooth, and well, we are prone to grow
drowsy in soul. How many are the calls in the Word against spiritual
slumber! and yet how many professors, through the enchanting
air of this world, are fallen into the deep sleep of formality!
Be warned by them to cry to thy Lord to keep thee awake to
righteousness, and vigorous in the ways of thy Lord-(Mason).

[274] Here you see, as our Lord says, "It is the Spirit who
quickeneth, the flesh profiteth nothing" (John 6:63). Our carnal
nature is so far from profiting in the work of conversion to
Christ, that it is at enmity against Him, and opposes the Spirit's
work in showing us our want of Him, and bringing us to Him. Man's
nature and God's grace are two direct opposites. Nature opposes,
but grace subdues nature, and brings it to submission and subjection.
Are we truly convinced of sin, and converted to Christ? This is
a certain and sure evidence of it-we shall say from our hearts,
Not unto us, nor unto any yieldings and compliances of our nature,
free-will, and power, but unto Thy name, O Lord, be all the glory.
For it is by Thy free, sovereign, efficacious grace, we are what
we are. Hence, see the ignorance, folly, and pride of those who
exalt free-will, and nature's power, &c. Verily they do not know
themselves, even as they are known-(Mason).

[275] Not the evil of sin in the sight of God, but the remorse
and fear of wrath, with which the convinced sinner is oppressed,
and from which he, at times, seeks relief by means which exceedingly
increase his actual guilt. Nothing but a free pardon, by faith
in the atoning sacrifice of Christ, can take away guilt; but the
uneasiness of a man's conscience may be for a time removed by
various expedients-(Scott).

[276] In modern editions, this has been altered to "sin enough in
one day." But in any period of time, selecting that duty in the
discharge of which we have felt the most pure, there has been
a mixture of sin. "For there is not a day, nor a duty; not a day
that thou livest, nor a duty that thou dost, but will need that
mercy should come after to take away thy iniquity"-(Bunyan's
Saints' Privilege, vol. 1, p. 679). These are solemn and humbling
reflections-(ED).

[277] Thus, you see, in conversion, the Lord does not act upon
us as though we were mere machines. No, we have understanding; He
enlightens it. Then we come to a sound mind; we think right, and
reason justly. We have wills; what the understanding judges best,
the will approves, and then the affections follow after; and thus
we choose Christ for our Saviour, and glory only in His righteousness
and salvation. When the heavenly light of truth makes manifest
what we are, and the danger we are in, then we rationally flee
from the wrath to come, to Christ the refuge set before us-(Mason).

[278] Pray mind this. The grand object of a sensible sinner is
righteousness. He has it not in himself; this he knows. Where
is it to be found? In Christ only. This is a revealed truth; and
without faith in this, every sinner must be lost. Consider, it
is at the peril of your soul that you reject the righteousness of
Christ; and do not believe that God imputeth it without works for
the justification of the ungodly. O ye stout-hearted, self-righteous
sinners, ye who are far from righteousness, know this and
tremble!-(Mason).

[279] The true nature of faith is to believe and rest upon the Word
of truth, and wait for the promised comfort. That faith which is
the gift of God leads the soul to wait upon and cry to God, and
not to rest till it has some blessed testimony from God of interest
in the love and favour of God in Christ Jesus. But O how many
professors rest short of this!-(Mason).

[280] As I thought my case most sad and fearful, these words did
with great power suddenly break in upon me, "My grace is sufficient
for thee," three times together. O! methought every word was
a mighty word for me; as My, and grace, and sufficient, and for
thee; they were then, and sometimes are still, far bigger than
others be-(Grace Abounding, No. 206).

[281] The Lord's dealings with his children are various, but all
lead to the same end; some are shaken with terror, while others
are more gently drawn, as with cords of love. In these things
believers should not make their experiences standards one for
another; still there is a similarity in their being brought to the
same point of rejecting both sinful and righteous self, and believing
on the Lord Jesus Christ as their complete salvation-(Andronicus).

[282] Christ did not appear to Hopeful's senses, but to his
understanding; and the words spoken are no other than texts of
Scripture taken in their genuine meaning-not informing him, as by
a new revelation, that his sins were pardoned, but encouraging him
to apply for this mercy, and all other blessings of salvation-(Scott).

[283] Since the dear hour that brought me to Thy foot, And cut up
all my follies by the root, I never trusted in an arm but Thine,
Nor hoped, but in Thy righteousness Divine. My prayers and alms,
imperfect and defiled, Were but the feeble efforts of a child.
Howe'er perform'd, it was their brightest part That they proceeded
from a grateful heart. Cleans'd in Thine own all-purifying blood,
Forgive their evil, and accept their good. I cast them at Thy
feet--my only plea Is what it was, DEPENDENCE UPON THEE!--(Cowper).

[284] Not governed by the Word of God, but by his own will, his
grounds of confidence for salvation unfitted him for Christian
fellowship, unless he happened to fall in with a man who had
imbibed his own notions-(ED).

[285] The desire of Heaven-when its nature is not understood,
the proper means of obtaining it are neglected, other objects
are preferred to it-is no proof that a man will be saved. The
expression, "The desire of grace is grace," is very fallacious. But
to hunger and thirst for God, and His righteousness, His favour,
image, and service, as the supreme good, so that no other object
can satisfy the heart, is grace indeed, and shall be completed in
glory-(Scott).

[286] Real Christians are often put to a stand, while they find
and feel the workings of all corruptions and sins in their nature;
and when they hear others talk so highly of themselves, how full
their hearts are of love to God, and of good motions, without any
complainings of their hearts. But all this is from the ignorance
of their own hearts; and pride and self-righteousness harden them
against feeling its desperate wickedness-(Mason).

[287] I saw that it was not my good frame of heart that made my
righteousness better, nor yet my bad frame that made my righteousness
worse; for my righteousness was Jesus Christ, the same yesterday,
and today, and forever (Heb. 13:8)-(Grace Abounding, No. 229).

[288] Here we see how naturally the notion of man's righteousness
blinds his eyes to, and keeps his heart from believing, that
Christ's personal righteousness alone justifies a sinner in the
sight of God; and yet such talk bravely of believing, but their
faith is only fancy. They do not believe unto righteousness; but
imagine they have now, or shall get, a righteousness of their own,
some how or other. Awful delusion!-(Mason).

[289] Here is the very essence of that delusion which works by a
lie, and so much prevails, and keeps up an unscriptural hope in
the hearts of so many professors. Do, reader, study this point
well; for here seems to be a show of scriptural truth, while the
rankest poison lies concealed in it. For it is utterly subversive
of, and contrary to, the faith and hope of the Gospel-(Mason).

[290] The way of being justified by faith for which Ignorance
pleads may well be called "fanatical," as well as "false"; for it
is nowhere laid down in Scripture; and it not only changes the
way of acceptance, but it takes away the rule and standard of
righteousness, and substitutes a vague notion, called sincerity, in
its place, which never was, nor can be, defined with precision-(Scott).

[291] Justification before God comes, not by imitating Christ as
exemplary in morals, but through faith in His precious blood. To
feed on Jesus is by respecting Him as made of God a curse for our
sin. I have been pleased with observing, that none of the signs
and wonders in Egypt could deliver the children of Israel thence,
until the lamb was slain--(Bunyan on Justification, vol. 2, p.
330).

[292] Under these four heads, we have a most excellent detection
of a presumptive and most dangerous error which now greatly prevails,
as well as a scriptural view of the nature of true faith, and the
object it flies on wholly and solely for justification before God,
and acceptance with God. Reader, for thy soul's sake, look to thy
foundation. See that thou build upon nothing in self, but all upon
that sure foundation which God hath laid, even his beloved Son,
and his perfect righteousness-(Mason).

[293] This, by all natural men, is deemed the very height of
enthusiasm; but a spiritual man knows its blessedness, and rejoices
in its comfort. It is a close question. What may we understand by
it? Doubtless, what Paul means when he says, "It pleased God to
reveal His Son in me," (Gal. 1:15, 16): that is, he had such an
internal, spiritual, experimental sight, and knowledge of Christ,
and of salvation by Him, that his heart embraced Him, his soul
cleaved to Him, his spirit rejoiced in Him; his whole man was
swallowed up with the love of Him, so that he cried out in the joy
of his soul, This is my Beloved and my Friend-my Saviour, my God,
and my Salvation. He is the chief of ten thousand, and altogether
lovely. We know nothing of Christ savingly, comfortably, and
experimentally, till He is pleased thus to reveal Himself to us
(Matt. 11:27). This spiritual revelation of Christ to the heart
is a blessing and comfort agreeable to, and consequent upon,
believing on Christ, as revealed outwardly in the Word. Therefore,
every believer should wait, and look, and long, and pray for it.
Beware you do not despise it; if you do, you will betray your
ignorance of spiritual things, as Ignorance did-(Mason).

[294] Many of these revelations appear in the Grace Abounding, as
"that scripture fastened on my heart" (No. 201); "that sentence
darted in upon me" (No. 204); "these words did with great power
break in upon me" (No. 206); "suddenly this sentence fell upon my
soul" (No. 229); and many others-(ED).

[295] That sinner is not thoroughly awakened, who does not see
his need of Christ's righteousness to be imputed to him. Nor is
he quickened, who has not fled to Christ as "the end of the law
for righteousness to every one that believeth" (Rom. 10:4)-(Mason).

[296] Ignorant professors cannot keep pace with spiritual pilgrims,
nor can they relish the doctrine of making Christ all in all, in
the matter of justification and salvation, and making the sinner
nothing at all, as having no hand in the work, nor getting any
glory to himself by what he is able to do of himself. Free grace
and free will; Christ's imputed righteousness, and the notion of
man's personal righteousness, cannot accord-(Mason).

[297] Take heed of hardening thy heart at any time, against
convictions or judgments. I bid you before to beware of a hard
heart; now I bid you beware of hardening your soft heart. The fear
of the Lord is the pulse of the soul. Pulses that beat best are
the best signs of life; but the worst show that life is present.
Intermitting pulses are dangerous. David and Peter had an intermitting
pulse, in reference to this fear-(Bunyan on the Fear of God,
vol. 1, pp. 487, 489). [298] Mark well Christian's definition of
"fear." It is one of those precious passages in which our author
gives us the subject matter of a whole treatise in a few short and
plain sentences. Treasure it up in your heart, and often ponder
it there. It will prove, through the blessing of the Spirit, a
special means of enlivening, when spiritual langour, in consequence
of worldly ease, is creeping upon your soul-(Andronicus).

[299] "Pitiful old self-holiness." Mind this phrase. Far was it
from the heart of good Mr. Bunyan to decry personal holiness. It
is nothing but self-holiness, or the holiness of the old man of
sin; for true holiness springs from the belief of the truth, and
love to the truth. All besides this only tends to self-confidence,
and self-applause-(Mason).

[300] It is good to call to mind one's own ignorance, when in our
natural estate, to excite humility of heart, and thankfulness to
God, who made us to differ, and to excite pity towards those who are
walking in nature's pride, self-righteousness, and self-confidence-(Mason).

[301] "Temporary"; one who is doctrinally acquainted with the
Gospel, but a stranger to its sanctifying power. The reasons and
manner of such men's declensions and apostasy are very justly and
emphatically stated-(Scott).

[302] In Hoffman's poetical version of the "Pilgrim," this sentence
is, "And nature will return, like Pope, to pork"; alluding to one
of the Popes, who used daily to have a dish of pork; but, being
sick, his physicians forbade it, when the Pope, in a rage, cried
out, "Give me my pork, in spite of God"-(ED).

[303] A true description of the state of some professors. Here
see the reason why so many saints, as they are called, fall away.
From hence, some take occasion to deny the scriptural, soul-comforting
doctrine, of the certain perseverance of God's saints unto eternal
glory. So they display the pride of their own hearts, their ignorance
of God's Word, while they make God's promises of no effect, and
the Gospel of his grace, only much ado about nothing-(Mason).

[304] Three young fellows, Mr. Tradition, Mr. Human-wisdom, and
Mr. Man's-invention, proffered their services to Shaddai. The
captains told them not to be rash; but, at their entreaty, they
were listed into Boanerges' company, and away they went to the
war. Being in the rear, they were taken prisoners. Then Diabolus
asked them if they were willing to serve against Shaddai. They
told him, that as they did not so much live by religion as by the
fates of fortune, they would serve him. So he made two of them
sergeants; but he made Mr. Man's-invention his ancient-bearer
[standard-bearer]-(Bunyan's Holy War).

[305] See how gradually, step by step, apostates go back. It begins
in the unbelief of the heart, and ends in open sins in the life.
Why is the love of this world so forbidden? Why is covetousness
called idolatry? Because, whatever draws away the heart from God,
and prevents enjoying close fellowship with him, naturally tends
to apostasy from him. Look well to your hearts and affections.
"Keep thy heart with all diligence, for out of it are the issues
of life" (Prov. 4:23). If you neglect to watch, you will be sure to
smart under the sense of sin on earth, or its curse in hell. "See
then that ye walk circumspectly, not as fools, but as wise, redeeming
the time, because the days are evil" (Eph. 5:15, 16)-(Mason).

[306] O what a blessed state! what a glorious frame of soul is
this! Job speaks of it as the candle of the Lord shining upon his
head (29:3). The church, in a rapture, cries out, "Sing, O heavens;
and be joyful, O earth; break forth into singing, O mountains:
for the Lord hath comforted His people" (Isa. 49:13). Paul calls
this, "The fullness of the blessing of the Gospel of Christ" (Rom.
15:29). O rest not short of enjoying the full blaze of Gospel
peace and spiritual joy-(Mason). During the last days of that
eminent man of God, Dr. Payson, he once said, "When I formerly read
Bunyan's description of the Land of Beulah, where the sun shines
and the birds sing day and night, I used to doubt whether there
was such a place; but now my own experience has convinced me of
it, and it infinitely transcends all my previous conceptions." The
best possible commentary on the glowing descriptions in Bunyan is
to be found in that very remarkable letter dictated by Dr. Payson
to his sister, a few weeks before his death-"Were I to adopt the
figurative language of Bunyan, I might date this letter from the
Land Beulah, of which I have been for some weeks a happy inhabitant.
The Celestial City is full in my view. Its glories have been upon
me, its breezes fan me, its odours are wafted to me, its sounds
strike upon my ears, and its spirit is breathed into my heart.
Nothing separates me from it but the River of Death, which now
appears but as an insignificant rill, that may be crossed at a single
step, whenever God shall give permission. The Sun of Righteousness
has been gradually drawing nearer and nearer, appearing larger and
brighter as He approached, and now He fills the whole hemisphere,
pouring forth a flood of glory, in which I seem to float, like an
insect in the beams of the sun; exulting, yet almost trembling,
while I gaze on this excessive brightness, and wondering, with
unutterable wonder, why God should deign thus to shine upon a
sinful worm"-(Cheever). [307] In the immediate view of heavenly
felicity, Paul "desired to depart hence, and be with Christ, as
far better" than life. David "fainted for God's salvation." In
the lively exercise of holy affections, the believer grows weary
of this sinful world, longs to have his faith changed for sight,
his hope swallowed up in enjoyment, and his love perfected--(Scott).

[308] No other language than that of Bunyan himself, perused in
the pages of his own sweet book, could be successful in portraying
this beauty and glory; for now he seems to feel that all the
dangers of the pilgrimage are almost over, and he gives up himself
without restraint so entirely to the sea of bliss that surrounds
him, and to the gales of Heaven that are wafting him on, and to
the sounds of melody that float in the whole air around him, that
nothing in the English language can be compared with this whole
closing part of the "Pilgrim's Progress," for its entrancing
splendour, yet serene and simple loveliness. The colouring is that
of Heaven in the soul; and Bunyan has poured his own Heaven-entranced
soul into it. With all its depth and power, there is nothing
exaggerated, and it is made up of the simplest and most scriptural
materials and images. We seem to stand in a flood of light, poured
on as from the open gates of paradise. It falls on every leaf and
shrub by the way-side; it is reflected from the crystal streams
that, between grassy banks, wind amidst groves of fruit-trees
into vineyards and flower-gardens. These fields of Beulah are just
below the gate of Heaven; and with the light of Heaven there come
floating down the melodies of Heaven, so that here there is almost
an open revelation of the things which God hath prepared for them
that love Him--(Cheever).

[309] This is the place, this is the state, Of all that fear the
Lord; Which men nor angels may relate With tongue, or pen, or word.
No night is here for to eclipse Its spangling rays so bright; Nor
doubt, nor fear, to shut the lips Of those within this light.

The strings of music here are timed For heavenly harmony, And every
spirit here perfumed With perfect sanctity. Here run the crystal
streams of life, Quite thorow all our veins; And here by love we
do unite With glory's golden chains.--(Bunyan's One Thing Needful).

[310] Mr. Flavel, being on a journey, set himself to improve the
time by meditation; when his mind grew intent, till at length he
had such ravishing tastes of heavenly joys, and such full assurance
of his interest therein, that he utterly lost the sight and sense
of this world and all its concerns, so that for hours he knew not
where he was. At last, perceiving himself faint, he alighted from
his horse and sat down at a spring, where he refreshed himself,
earnestly desiring, if it were the will of God, that he might there
leave the world. His spirit reviving, he finished his journey in
the same delightful frame; and all that night passed without a
wink of sleep, the joy of the Lord still overflowing him, so that
he seemed an inhabitant of the other world-(Pneumatologia, 4to,
2d edit. p. 210).

[311] Who are these ministering spirits, that the author calls
"men"? Are they the glorified inhabitants of the Celestial City?
Moses and Elias appeared at the transfiguration; so the spirit who
spake with John (Rev. 20:10), was his fellow-servant. Are these
"spirits of just men made perfect"-the angel-ministering spirits
which are sent forth to minister for them who shall be heirs of
salvation? (Heb. 1:14; 12:22, 23)-(ED).

[312] What are these two difficulties? Are they not death without,
and unbelief within? It is through the latter that the former is
all-distressing to us. O for a strong, world-conquering, sin-subduing,
death-overcoming faith, in life and death! Jesus, Master, speak
the word, unbelief shall flee, our faith shall not fail, and our
hope shall be steady-(Mason).

[313] Well, now the pilgrims must meet with, and encounter, their
last enemy, death. When he stares them in the face, their fears
arise. Through the river they must go. What have they to look at?
What they are in themselves, or what they have done and been? No.
Only the same Jesus who conquered death for us, and can overcome
the fear of death in us-(Mason).

[314] But tim'rous mortals start and shrink To cross this narrow
sea; They linger, shivering on the brink, And fear to launch
away-(Watts). Evodias could not join in the petition of the
Liturgy-"From sudden death, good Lord, deliver us." He had his
wish; and expired suddenly on a Lord's-day morning, while thousands
were assembling to hear him preach-(Andronicus).

[315] Bunyan died in perfect peace, though it is probable that he
expected darkness in the trying hour. Thus he says, in his treatise
on Paul's Departure, "Aye, this will make thee cry, though thou
be as good as David. Wherefore learn by his sorrows to serve thy
generation, by the will of God, before falling asleep. God can
pardon thy sins, and yet make them a bitter thing and a burden at
death. It is easy to HIM to pardon, and yet break all thy bones;
or show Himself in such dreadful majesty, that Heaven and earth
shall tremble at His presence. Let the thoughts of this prevail
with thee to manage thy time and work in wisdom, while thou art
well" (Vol. 1, p. 730)-(ED).

[316] Satan is suffered to be very busy with God's people in their
last moments, but he too, like death, is a conquered enemy by our
Jesus; therefore, amidst all his attacks, they are safe. He cannot
destroy them whom Jesus hath redeemed, for He is faithful to them,
and almighty to save-(Mason).

[317] Hopeful, agreeably to his name, was not only preserved from
terror, but enabled to encourage his trembling companion telling
him the welcome news that "he felt the bottom, and it was good."
Blessed experience! If Christ is our foundation, we have nothing
to fear, even in the swellings of Jordan, for death itself cannot
separate us from the love of Christ-(Burder).

[318] When you visit a sick or death bed, be sure that you take
God's Word with you, in your heart and in your mouth. It is from
that only that you may expect a blessing upon, and to the soul of,
the sick or the dying; for it is by the Word of God faith came at
the first; it is by that, faith is strengthened at the last; and
Jesus is the sum and substance of the Scriptures-(Mason).

[319] Jesus Christ, He is indeed the Alpha and Omega, the first
and the last, the beginning of our hope, and the end of our
confidence. We begin and end the Christian pilgrimage with Him;
and all our temptations and trials speak loudly, and fully confirm
to us that truth of our Lord, "Without Me ye can do nothing" (John
15:5)-(Mason).

[320] The temporary distresses of dying believers often arise
from bodily disease, which interrupt the free exercise of their
intellectual powers. Of this Satan will be sure to take advantage,
as far as he is permitted, and will suggest gloomy imaginations,
not only to distress them, but to dishearten others by their example.
Generally they who, for a time, have been most distressed, have
at length died most triumphantly-(Scott).

[321] I cannot trust myself to read the account of Christian going
up to the Celestial Gate, after his passage though the River of
Death-(Arnold).

[322] Bunyan, in his Saint's Knowledge of Christ's Love, describes the
feelings of the pilgrim, while clothed with mortality, looking up
to the heights of Heaven. Christ could mount up-Elijah had a chariot
of fire-Enoch was taken by God. But I, poor I, how shall I get
thither? How often are considering thoughts wanting in professors! The
question is happily solved in Christian and Hopeful's experience;
they left all their mortal garments and burdens behind them in the
river, and their free spirits for the first time felt the sweets
of liberty in their perfection-(ED).

[323] I know that all who go to paradise, are conducted thither
by these holy ones; but yet, for all that, such as die under the
cloud, for unchristian walking with God, may meet with darkness
on that day, and go heavily hence. But as for those who have been
faithful to their God, they shall see before them, or from earth
see glory-(Bunyan's Paul's Departure, vol. 1, p. 741).

[324] Ah, Christian! None can conceive or describe what it is
to live in a state separate from a body of sin and death. Surely
in some happy, highly-favoured moments, we have had a glimpse, a
foretaste of this, and could realize it by faith. O for more and
more of this, till we possess and enjoy it in all its fullness!
If Jesus be so sweet to faith below, who can tell what He is in
full fruition above? This we must die to know-(Mason).

[325] Bunyan has, with great beauty and probability, brought in the
ministry of angels, and regions of the air, to be passed through
in their company, rising, and still rising, higher and higher,
before they come to that mighty mount on which He has placed the
gates of the Celestial City. The angels receive His pilgrims as
they come up from the River of Death, and form for them a bright,
glittering, seraphic, loving convoy, whose conversation prepares
them gradually for that exceeding and eternal weight of glory
which is to be theirs as they enter in at the gate. Bunyan has
thus, in this blissful passage from the river to the gate, done
what no other devout writer, or dreamer, or speculator, that we
are aware of, has ever done; he has filled what perhaps in most
minds is a mere blank, a vacancy, or at most a bewilderment and
mist of glory, with definite and beatific images, with natural
thoughts, and with the sympathizing communion of gentle spirits,
who form, as it were, an outer porch and perspective of glory,
through which the soul passes into uncreated light. Bunyan has
thrown a bridge, as it were, for the imagination, over the deep,
sudden, open space of an untried spiritual existence; where it
finds, ready to receive the soul that leaves the body, ministering
spirits, sent forth to minister unto them who are to be heirs of
salvation-(Cheever).

[326] Glory beyond all glory ever seen By waking sense, or by the
dreaming soul! The appearance, instantaneously disclosed, Was of
a mighty City-boldly say A wilderness of building, sinking far, And
self-withdrawn into a wondrous depth, Far sinking into splendour
without end! Fabric it seemed of diamond and of gold, With alabaster
domes and silver spires, And blazing terrace upon terrace, high
Uplifted: here, serene pavilions bright, In avenues disposed;
there, towers begirt With battlements, that on their restless
fronts Bore stars-illumination of all gems!--(Wordsworth).

[327]A certificate, To show thou seest thyself most desolate; Writ
by the Master, with repentance seal'd. To show also that here [by
Christ] thou would'st be healed. And that thou dost abhor thee
for thy ways, And would'st in holiness spend all thy days.--(Bunyan's
House of God, vol. 2, p. 580).

[328] Blessed indeed is that man who, while encumbered with a
sinful body, can truly say, "I live, yet not I, but Christ liveth
in me." In Him all the commandments are obeyed-all my sins washed
away by His blood-and my soul clothed with righteousness and
immortality. Blessed are the dead who die in the Lord: they enter
the Celestial City. This is the righteous nation, which keepeth the
truth. O my reader, would you be one of the glorified inhabitants
of that city whose builder and maker is God? Then must you live
the life of faith; so run that ye may obtain; ever be found looking
unto Jesus-(ED). "Prepare me, Lord, for Thy right hand, Then come
the joyful day; Come death, and some celestial hand, And fetch my
soul away."

[329] O what acclamations of joy will there be, when all the
children of God meet together, without the fear of being disturbed
by Antichrist! How will the heavens echo of joy, when the Bride,
the Lamb's wife, shall come to dwell with her Husband! If you would
be better satisfied what the beatific vision means, my request
is, that you would live holily, and thus go and see. Christ is
the desire of all nations, the joy of angels, the delight of the
Father. What solace, then, must that soul be filled with, which
hath the possession of Christ to all eternity?-(Bunyan's Dying
Sayings, vol.1, pp. 64, 65).

[330] When a formal visit from a minister, a few general questions,
and a prayer, with or without the sacrament, calm the mind of
a dying person, whose life has been unsuitable to the Christian
profession; no doubt, could we penetrate the veil, we should see
him wafted across the river in the boat of Vain-hope, and meeting
with the awful doom that is here described. From such fatal
delusions, good Lord, deliver us!-(Scott).

[331] Vain-hope ever dwells in the bosom of fools, and is ever
ready to assist Ignorance. He wanted him at the last, and he found
him. He had been his companion through life, and will not forsake
him in the hour of death. You see Ignorance had no pangs in his
death, no fears, doubts, and sorrows, no terror from the enemy,
but all was serene and happy. Vain-hope was his ferryman; and he,
as the good folks say, died like a lamb. Ah, but did such lambs
see what was to follow, when Vain-hope had wafted them over the
river, they would roar like lions!-(Mason).

[332] This is a most awful conclusion. Consider it deeply. Weigh
it attentively, so as to get good satisfaction from the Word to
these important questions-Am I in Christ, the way, the only way,
to the kingdom, or not? Do I see that all other ways, whether of
sin or self-righteousness, lead to hell? Does Christ dwell in my
heart by faith? Am I a new creature in Him? Do I renounce my own
righteousness, as well as abhor my sins? Do I look alone to Christ
for righteousness, and depend only on Him for holiness? Is He the
only hope of my soul, and the only confidence of my heart? And
do I desire to be found in Him; knowing by the Word, and feeling
by the teaching of His Spirit, that I am totally lost in myself?
Thus, is Christ formed in me, the only hope of glory? Do I study
to please Him, as well as hope to enjoy Him? Is fellowship with
God the Father, and His Son, Jesus Christ, so prized by me, as to
seek it, and to esteem it above all things? If so, though I may find
all things in nature, in the world, and from Satan, continually
opposing this, yet I am in Christ the way, and He is in me the truth
and the life-(Mason). How far may such an one go? This important
question is very solemnly argued in Bunyan's Law and Grace. He may
be received into church-fellowship-and, like the foolish virgins,
be clear from outward pollution-have gone forth from the rudiments
and traditions of men-and had their lamps, but still lost their
precious souls. They may bear office in the church, as Judas carried
the bag, and as Demas! They may become preachers and ministers of
the Gospel, with rare gifts, and a fluent tongue, like an angel,
to speak of the hidden mysteries; but may die under the curse.
They may have the gifts of the Spirit and prophecy, and be but
a Balaam. They may stand thus until Christ come and reveal them.
They may, with confidence, say, Lord, Lord, have we not eaten and
drank in Thy presence, and taught in Thy name, and in Thy name
have cast out devils? and yet, poor creatures, be shut out!-(ED).

***

THE PILGRIM'S PROGRESS

FROM

THIS WORLD TO THAT WHICH IS TO COME.

THE SECOND PART.

DELIVERED UNDER THE SIMILITUDE OF A DREAM.

WHEREIN IS SET FORTH THE MANNER OF THE SETTING OUT OF CHRISTIAN'S
WIFE AND CHILDREN, THEIR DANGEROUS JOURNEY, AND SAFE ARRIVAL AT
THE DESIRED COUNTRY.

By JOHN BUNYAN.

'I have used similitudes.'--Hosea 12:10.

London: Printed for Nathaniel Ponder, at the Peacock in the Poultry,
near the Church, 1684.

THE AUTHOR'S WAY OF SENDING FORTH HIS SECOND PART OF THE PILGRIM.


Go now, my little book, to every place,
Where my first Pilgrim has but shown his face,
Call at their door. If any say, Who's there?
Then answer thou, CHRISTIANA is here.
If they bid thee come in, then enter thou,
With all thy boys; and then, as thou know'st how,
Tell who they are, also from whence they came;
Perhaps they know them by their looks, or name.
But if they should not, ask them yet again
If formerly they did not entertain
One CHRISTIAN, a Pilgrim? If they say
They did; and were delighted in his way:
Then let them know, that those related were
Unto him; yea, his wife and children are.

Tell them, that they have left their house and home,
Are turned Pilgrims, seek a world to come;
That they have met with hardships in the way,
That they do meet with troubles night and day;
That they have trod on serpents, fought with devils,
Have also overcome a many evils.
Yea, tell them also of the next, who have
Of love to pilgrimage, been stout and brave
Defenders of that way, and how they still
Refuse this world, to do their Father's will.

Go, tell them also of those dainty things,
That pilgrimage unto the Pilgrim brings.
Let them acquainted be, too, how they are
Beloved of their King, under His care:
What goodly mansions for them He provides,
Tho' they meet with rough winds, and swelling tides,
How brave a calm they will enjoy at last,
Who to their Lord, and by His ways hold fast.

Perhaps with heart and hand they will embrace
Thee, as they did my firstling, and will grace
Thee, and thy fellows, with such cheer and fare,
As show will they of Pilgrims lovers are.

OBJECTION 1.
But how, if they will not believe of me
That I am truly thine; cause some there be
That counterfeit the Pilgrim and his name,
Seek, by disguise, to seem the very same;
And by that means have wrought themselves into
The hands and houses of I know not who?

ANSWER.
'Tis true, some have of late, to counterfeit
My Pilgrim, to their own my title set;[1]
Yea others, half my name and title too
Have stitched to their book, to make them do;
But yet they, by their features, do declare
Themselves not mine to be, whose e'er they are.

If such thou meet'st with, then thine only way
Before them all, is, to say out thy say,
In thine own native language, which no man
Now useth, nor with ease dissemble can.
If, after all, they still of you shall doubt,
Thinking that you, like gipsies, go about


In naughty wise, the country to defile,
Or that you seek good people to beguile
With things unwarrantable; send for me,
And I will testify you PILGRIMS be.
Yea, I will testify that only you
My Pilgrims are; and that alone will do.

OBJECTION 2
But yet, perhaps, I may inquire for him,
Of those that wish him damned, life and limb.
What shall I do, when I at such a door
For Pilgrims ask, and they shall rage the more?[2]

ANSWER.
Fright not thyself, my book, for such bugbears
Are nothing else but ground for groundless fears.
My Pilgrim's book has travell'd sea and land,
Yet could I never come to understand
That it was slighted, or turn'd out of door
By any kingdom, were they rich or poor.

In France and Flanders, where men kill each other,
My Pilgrim is esteem'd a friend, a brother.
In Holland too, 'tis said, as I am told,
My Pilgrim is with some worth more than gold.

Highlanders and wild Irish can agree
My Pilgrim should familiar with them be.
'Tis in New England under such advance,
Receives there so much loving countenance,
As to be trimm'd, new cloth'd, and deck'd with gems
That it may show its features and its limbs,
Yet more; so comely doth my Pilgrim walk,
That of him thousands daily sing and talk.[3]

If you draw nearer home, it will appear,
My Pilgrim knows no ground of shame or fear;
City and country will him entertain
With, Welcome Pilgrim; yea, they can't refrain
From smiling, if my Pilgrim be but by,
Or shows his head in any company.

Brave gallants do my Pilgrim hug and love,
Esteem it much, yea, value it above
Things of a greater bulk: yea, with delight,
Say, My lark's leg is better than a kite.

Young ladies, and young gentlewomen too,
Do no small kindness to my Pilgrim show.
Their cabinets, their bosoms, and their hearts,
My Pilgrim has, 'cause he to them imparts
His pretty riddles in such wholesome strains,
As yields them profit double to their pains
Of reading; yea, I think, I may be bold
To say, some prize him far above their gold.

The very children that do walk the street,
If they do but my holy Pilgrim meet,
Salute him well, will wish him well, and say,
He is the only stripling of the day.

They that have never seen him, yet admire
What they have heard of him, and much desire
To have his company, and hear him tell
Those pilgrim stories which he knows so well.

Yea, some who did not love him at the first,
But called him fool and noddy, say they must,
Now they have seen and heard him, him commend
And to those whom they love, they do him send.[4]

Wherefore, my Second Part, thou need'st not be
Afraid to show thy head; none can hurt thee,
That wish but well to him that went before,
'Cause thou com'st after with a second store
Of things as good, as rich, as profitable,
For young, for old, for stagg'ring, and for stable.

OBJECTION 3.
But some there he that say, He laughs too loud
And some do say, His head is in a cloud.
Some say, His words and stories are so dark,
They know not how, by them, to find his mark.

ANSWER.
One may, I think, say, Both his laughs and cries,
May well be guess'd at by his wat'ry eyes.
Some things are of that nature, as to make
One's fancy chuckle, while his heart doth ache.
When Jacob saw his Rachel with the sheep,
He did at the same time both kiss and weep.

Whereas some say, A cloud is in his head,
That doth but show how wisdom's covered
With its own mantles, and to stir the mind
To a search after what it fain would find.
Things that seem to be hid in words obscure,
Do but the godly mind the more allure
To study what those sayings should contain,
That speak to us in such a cloudy strain.

I also know a dark similitude
Will on the fancy more itself intrude,
And will stick faster in the heart and head,
Than things from similes not borrowed.
Wherefore, my book, let no discouragement
Hinder thy travels. Behold, thou art sent
To friends, not foes; to friends that will give place
To thee, thy Pilgrims, and thy words embrace.

Besides, what my first Pilgrim left conceal'd
Thou, my brave second Pilgrim, hast reveal'd;
What CHRISTIAN left lock'd up, and went his way,
Sweet CHRISTIANA opens with her key.[5]

OBJECTION 4.
But some love not the method of your first;
Romance they count it, throw't away as dust,
If I should meet with such, what should I say?
Must I slight them as they slight me, or nay?

ANSWER.
My CHRISTIANA, if with such thou meet,
By all means, in all loving-wise, them greet;
Render them not reviling for revile;
But if they frown, I prithee on them smile;
Perhaps 'tis nature, or some ill report,
Has made them thus despise, or thus retort.

Some love no cheese, some love no fish, and some
Love not their friends, nor their own house or home;
Some start at pig, slight chicken, love not fowl,
More than they love a cuckoo, or an owl;
Leave such, my CHRISTIANA, to their choice,
And seek those who to find thee will rejoice;
By no means strive, but in humble-wise,
Present thee to them in thy Pilgrim's guise.

Go, then, my little book, and show to all
That entertain, and bid thee welcome shall,
What thou shalt keep close, shut up from the rest,
And wish what thou shalt show them may be blest
To them for good, may make them choose to be
Pilgrims better by far than thee or me.

Go, then, I say, tell all men who thou art;
Say, I am CHRISTIANA, and my part
Is now, with my four sons, to tell you what
It is for men to take a Pilgrims lot.

Go also, tell them who and what they be,
That now do go on pilgrimage with thee;
Say, Here's my neighbour, Mercy, she is one
That has long time with me a Pilgrim gone.
Come, see her in her virgin race, and learn
'Twixt idle ones and Pilgrims to discern.
Yea, let young damsels learn of her to prize
The world which is to come, in any wise.
When little tripping maidens follow God,
And leave old doting sinners to His rod;
'Tis like those days wherein the young ones cried,
Hosanna! to whom old ones did deride.

Next, tell them of old Honest, who you found
With his white hairs, treading the Pilgrim's ground.
Yea, tell them how plain-hearted this man was,
How after his good Lord he bare his cross.
Perhaps with some gray head this may prevail
With Christ to fall in love, and sin bewail.

Tell them also, how Master Fearing went
On pilgrimage, and how the time he spent
In solitariness, with fears and cries;
And how, at last, he won the joyful prize.
He was a good man, though much down in spirit,
He is a good man, and doth life inherit.

Tell them of Master Feeble-mind also,
Who, not before, but still behind would go.
Show them also, how he had like been slain,
And how one Great-heart did his life regain.
This man was true of heart, though weak in grace,
One might true godliness read in his face.

Then tell them of Master Ready-to-halt,
A man with crutches, but much without fault;
Tell them how Master Feeble-mind and he
Did love, and in opinions much agree.
And let all know, though weakness was their chance,
Yet sometimes one could sing, the other dance.

Forget not Master Valiant-for-the-truth,
That man of courage, though a very youth.
Tell everyone his spirit was so stout,
No man could ever make him face about;
And how Great-heart and he could not forbear,
But put down Doubting Castle, slay Despair.

Overlook not Master Despondency,
Nor Much-afraid, his daughter, though they lie
Under such mantles, as may make them look
(With some) as if their God had them forsook.
They softly went, but sure, and at the end,
Found that the Lord of Pilgrims was their friend.
When thou hast told the world of all these things,
Then turn about, my book, and touch these strings,
Which, if but touch'd, will such music make,
They'll make a cripple dance, a giant quake.

These riddles that lie couch'd within thy breast,
Freely propound, expound; and for the rest
Of thy mysterious lines, let them remain
For those whose nimble fancies shall them gain.

Now may this little book a blessing be
To those who love this little book and me;
And may its buyer have no cause to say,
His money is but lost or thrown away;
Yea, may this Second Pilgrim yield that fruit,
As may with each good Pilgrim's fancy suit;
And may it persuade some that go astray,
To turn their feet and heart to the right way,
Is the hearty prayer of
 The Author,
JOHN BUNYAN.


THE PILGRIM'S PROGRESS;

IN THE SIMILITUDE OF A DREAM.


THE SECOND PART.

COURTEOUS COMPANIONS,

SOME time since, to tell you my dream that I had of Christian the
Pilgrim, and of his dangerous journey towards the Celestial Country,
was pleasant to me, and profitable to you. I told you then, also,
what I saw concerning his wife and children, and how unwilling they
were to go with him on pilgrimage, insomuch that he was forced to
go on his progress without them; for he durst not run the danger
of that destruction which he feared would come by staying with
them in the City of Destruction. Wherefore, as I then showed you,
he left them and departed.[6]

Now it hath so happened, through the multiplicity of business, that
I have been much hindered and kept back from my wonted travels
into those parts whence he went, and so could not, till now, obtain
an opportunity to make further inquiry after whom he left behind,
that I might give you an account of them.[7] But having had some
concerns that way of late, I went down again thitherward. Now,
having taken up my lodgings in a wood, about a mile off the place,
as I slept, I dreamed again.[8]

And as I was in my dream, behold, an aged gentleman came by where
I lay; and because he was to go some part of the way that I was
travelling, methought I got up and went with him. So as we walked,
and as travelers usually do, I was as if we fell into discourse,
and our talk happened to be about Christian and his travels; for
thus I began with the old man:

Sir, said I, what town is that there below, that lieth on the left
hand of our way?

Then said Mr. Sagacity (for that was his name), It is the City of
Destruction, a populous place, but possessed with a very ill-conditioned
and idle sort of people.

I thought that was that city, quoth I; I went once myself through
that town, and, therefore, know that this report you give of it is
true.

SAG. Too true; I wish I could speak truth in speaking better of
them that dwell therein.

Well, Sir, quoth I, then I perceive you to be a well-meaning man;
and so one that takes pleasure to hear and tell of that which is
good. Pray, did you never hear what happened to a man some time ago
in this town, whose name was Christian, that went on pilgrimage
up towards the higher regions?

SAG. Hear of him! Aye, and I also heard of the molestations, troubles,
wars, captivities, cries, groans, frights, and fears that he met
with and had in his journey; besides, I must tell you, all our
country rings of him. There are but few houses that have heard of
him and his doings but have sought after and got the records of
his pilgrimage; yea, I think I may say that that his hazardous
journey, has got a many well-wishers to his ways; for though,
when he was here, he was fool in every man's mouth, yet, now he
is gone, he is highly commended of all. For, it is said, he lives
bravely where he is; yea, many of them that are resolved never to
run his hazards, yet have their mouths water at his gains.[9]

They may, quoth I, well think, if they think anything that is true,
that he liveth well where he is; for he now lives at and in the
Fountain of Life, and has what he has without labour and sorrow,
for there is no grief mixed therewith. [But, pray, what talk have
the people about him?][10]

SAG. Talk! the people talk strangely about him; some say that he
now walks in white (Rev. 3:4; 6:11); that he has a chain of gold
about his neck; that he has a crown of gold, beset with pearls,
upon his head. Others say that the Shining Ones, that sometimes
showed themselves to him in his journey, are become his companions,
and that he is as familiar with them in the place where he is as
here one neighbour is with another. Besides, it is confidently
affirmed concerning him, that the King of the place where he is
has bestowed upon him already a very rich and pleasant dwelling
at court (Zech. 3:7); and that he every day eateth (Luke 14:15),
and drinketh, and walketh, and talketh with Him; and receiveth of
the smiles and favours of Him that is Judge of all there. Moreover,
it is expected of some, that his Prince, the Lord of that country,
will shortly come into these parts, and will know the reason, if
they can give any, why his neighbours set so little by him, and
had him so much in derision, when they perceived that he would
be a pilgrim (Jude 14, 15). For, they say, that now he is so in
the affections of his Prince, and that his Sovereign is so much
concerned with the indignities that were cast upon Christian, when
he became a pilgrim, that He will look upon all as if done unto
Himself;[11] and no marvel, for it was for the love that he had
to his Prince that he ventured as he did[12] (Luke 10:16).

I dare say, quoth I, I am glad on it; I am glad for the poor man's
sake, for that he now has rest from his labour (Rev. 14:13); and
for that he now reapeth the benefit of his tears with joy (Psa.
126:5, 6); and for that he has got beyond the gunshot of his
enemies, and is out of the reach of them that hate him. I also am
glad, for that a rumour of these things is noised abroad in this
country; who can tell but that it may work some good effect on
some that are left behind? But, pray Sir, while it is fresh in my
mind, do you hear anything of his wife and children? Poor hearts!
I wonder in my mind what they do.[13]

SAG. Who! Christiana and her sons? They are like to do as well as
did Christian himself; for though they all played the fool at the
first, and would by no means be persuaded by either the tears or
entreaties of Christian, yet second thoughts have wrought wonderfully
with them; so they have packed up, and are also gone after him.[14]

Better and better, quoth I. But what! wife and children, and all?
SAG. It is true; I can give you an account of the matter, for I
was upon the spot at the instant, and was thoroughly acquainted
with the whole affair.

Then, said I, a man, it seems, may report it for a truth? SAG.
You need not fear to affirm it; I mean that they are all gone on
pilgrimage, both the good woman and her four boys. And being (we
are, as I perceive) going some considerable way together, I will
give you an account of the whole of the matter.

This Christiana (for that was her name from the day that she, with
her children, betook themselves to a pilgrim's life), after her
husband was gone over the river, and she could hear of him no
more, her thoughts began to work in her mind. First, for that she
had lost her husband, and for that the loving bond of that relation
was utterly broken betwixt them. For you know, said he to me,
nature can do no less but entertain the living with many a heavy
cogitation in the remembrance of the loss of loving relations. This,
therefore, of her husband did cost her many a tear. But this was
not all; for Christiana did also begin to consider with herself,
whether her unbecoming behaviour towards her husband was not one
cause that she saw him no more; and that in such sort he was taken
away from her. And upon this, came into her mind, by swarms, all
her unkind, unnatural, and ungodly carriages to her dear friend;
which also clogged her conscience, and did load her with guilt.
She was, moreover, much broken with calling to remembrance the
restless groans, brinish tears, and self-bemoanings of her husband,
and how she did harden her heart against all his entreaties, and
loving persuasions, of her and her sons, to go with him; yea, there
was not anything that Christian either said to her or did before
her all the while that his burden did hang on his back, but it
returned upon her like a flash of lightning, and rent the caul of
her heart in sunder. Specially that bitter outcry of his, 'What
shall I do to be saved?' did ring in her ears most dolefully.[15]

Then said she to her children, Sons, we are all undone. I have sinned
away your father, and he is gone; he would have had us with him,
but I would not go myself. I also have hindered you of life.[16]
With that the boys fell all into tears, and cried out to go after
their father. O! said Christiana, that it had been but our lot to
go with him, then had it fared well with us, beyond what it is like
to do now; for though I formerly foolishly imagined, concerning
the troubles of your father, that they proceeded of a foolish fancy
that he had, or for that he was overrun with melancholy humours;
yet now it will not out of my mind but that they sprang from
another cause, to wit, for that the Light of light was given him
(James 1:23-25); by the help of which, as I perceive, he has escaped
the snares of death.[17] Then they all wept again, and cried out,
O woe worth the day![18]

The next night Christiana had a dream; and, behold, she saw as if
a broad parchment was opened before her, in which were recorded
the sum of her ways (Luke 18:13); and the times, as she thought,
looked very black upon her. Then she cried out aloud in her sleep,
'Lord, have mercy upon me a sinner!'[19] and the little children
heard her.

After this, she thought she saw two very ill-favoured ones standing
by her bedside, and saying, What shall we do with this woman? for
she cries out for mercy waking and sleeping; if she be suffered to
go on as she begins, we shall lose her as we have lost her husband.
Wherefore we must, by one way or other, seek to take her off from
the thoughts of what shall be hereafter, else all the world cannot
help it but she will become a pilgrim.

Now she awoke in a great sweat, also a trembling was upon her;
but after a while she fell to sleeping again. And then she thought
she saw Christian her husband in a place of bliss, among many
immortals, with a harp in his hand, standing and playing upon it
before One that sat on a throne, with a rainbow about His head.
She saw also as if he bowed his head, with his face to the paved
work that was under the Prince's feet, saying, I heartily thank my
Lord and King, for bringing of me into this place. Then shouted
a company of them that stood round about, and harped with their
harps; but no man living could tell what they said, but Christian
and his companions.[20]

Next morning, when she was up, had prayed to God, and talked with
her children a while, one knocked hard at the door, to whom she
spake out, saying, If thou comest in God's name, come in. So he
said, Amen, and opened the door, and saluted her with 'Peace be
to this house.' The which, when he had done, he said, Christiana,
knowest thou wherefore I am come? Then she blushed and trembled,
also her heart began to wax warm with desires to know whence
he came, and what was his errand to her. So he said unto her, My
name is Secret;[21] I dwell with those that are high. It is talked
of, where I dwell, as if thou hadst a desire to go thither; also,
there is a report, that thou art aware of the evil thou hast formerly
done to thy husband, in hardening of thy heart against his way,
and in keeping of these thy babes in their ignorance.

Christiana, the Merciful One has sent me to tell thee, that He is
a God ready to forgive, and that He taketh delight to multiply to
pardon offences. He also would have thee know, that He inviteth
thee to come into His presence, to His table, and that He will feed
thee with the fat of His house, and with the heritage of Jacob thy
father.

There is Christian thy husband (that was), with legions more, his
companions, ever beholding that face that doth minister life to
beholders; and they will all be glad when they shall hear the sound
of thy feet step over thy Father's threshold.

Christiana at this was greatly abashed in herself, and bowing her
head to the ground, this Visitor proceeded, and said, Christiana,
here is also a letter for thee, which I have brought from thy
husband's King. So she took it and opened it, but it smelt after
the manner of the best perfume (Song. 1:3); also it was written
in letters of gold. The contents of the letter was, That the King
would have her do as did Christian her husband; for that was the
way to come to His city, and to dwell in His presence with joy
forever. At this the good woman was quite overcome; so she cried
out to her visitor, Sir, will you carry me and my children with
you, that we also may go and worship this King?

Then said the visitor, Christiana, the bitter is before the sweet.
Thou must through troubles, as did he that went before thee, enter
this Celestial City. Wherefore I advise thee to do as did Christian
thy husband. Go to the wicket-gate yonder, over the plain, for
that stands in the head of the way up which thou must go, and I
wish thee all good speed. Also I advise that thou put this letter
in thy bosom; that thou read therein to thyself, and to thy children,
until you have got it by rote of heart,[22] for it is one of the
songs that thou must sing while thou art in this house of thy
pilgrimage (Psa. 119:54); also this thou must deliver in at the
further gate.[23] Now I saw in my dream, that this old gentleman,
as he told me this story, did himself seem to be greatly affected
therewith. He, moreover, proceeded and said, So Christiana called
her sons together, and began thus to address herself unto them:
My sons, I have, as you may perceive, been of late under much
exercise in my soul, about the death of your father; not for that
I doubt at all of his happiness, for I am satisfied now that he
is well. I have been also much affected with the thoughts of mine
own state and yours, which I verily believe is by nature miserable.
My carriages, also, to your father in his distress, is a great
load to my conscience; for I hardened both my own heart and yours
against him, and refused to go with him on pilgrimage.[24]

The thoughts of these things would now kill me outright, but that
for a dream which I had last night, and but for the encouragement
that this stranger has given me this morning. Come, my children,
let us pack up and begone to the gate that leads to the Celestial
Country, that we may see your father, and be with him and his
companions in peace, according to the laws of that land.

Then did her children burst out into tears for joy, that the heart
of their mother was so inclined.[25] So their visitor bade them
farewell; and they began to prepare to set out for their journey.

But while they were thus about to be gone, two of the women, that
were Christiana's neighbours, came up to her house, and knocked at
her door. To whom she said as before, If you come in God's name,
come in. At this the women were stunned; for this kind of language
they used not to hear, or to perceive to drop from the lips of
Christiana.[26] Yet they came in; but, behold, they found the good
woman a-preparing to be gone from her house.

So they began and said, Neighbour, pray what is your meaning by
this?

Christiana answered and said to the eldest of them, whose name was
Mrs. Timorous, I am preparing for a journey. (This Timorous was
daughter to him that met Christian upon the Hill Difficulty, and
would have had him go back for fear of the lions).

Tim. For what journey, I pray you?

CHRIST. Even to go after my good husband. And with that she fell
a-weeping.

Tim. I hope not so, good neighbour; pray, for your poor children's
sakes, do not so unwomanly cast away yourself.

CHRIST. Nay, my children shall go with me, not one of them is
willing to stay behind.[27]

Tim. I wonder, in my very heart, what, or who has brought you into
this mind.

CHRIST. Oh! neighbour, knew you but as much as I do, I doubt not
but that you would go with me.

Tim. Prithee, what new knowledge hast thou got, that so worketh
off thy mind from thy friends, and that tempteth thee to go, nobody
knows where?

CHRIST. Then Christiana replied, I have been sorely afflicted
since my husband's departure from me; but especially since he went
over the river. But that which troubleth me most, is my churlish
carriages to him, when he was under his distress. Besides, I am
now as he was then; nothing will serve me but going on pilgrimage.
I was a-dreaming last night that I saw him. O that my soul was
with him! He dwelleth in the presence of the King of the country;
he sits and eats with Him at His table; he is become a companion
of immortals (1 Cor. 5:1-5), and has a house now given him to
dwell in, to which the best palaces on earth, if compared, seem
to me to be but as a dunghill. The Prince of the place has also
sent for me, with promise of entertainment if I shall come to Him;
His messenger was here even now, and has brought me a letter, which
invites me to come. And with that she plucked out her letter,[28]
and read it, and said to them, What now will ye say to this?

Tim. O the madness that has possessed thee and thy husband, to
run yourselves upon such difficulties! You have heard, I am sure,
what your husband did meet with, even, in a manner, at the first
step that he took on his way, as our neighbour Obstinate can yet
testify, for he went along with him; yea, and Pliable too, until
they, like wise men, were afraid to go any further. We also heard,
over and above, how he met with the lions, Apollyon, the Shadow of
Death, and many other things. Nor is the danger that he met with
at Vanity Fair to be forgotten by thee; for if he, though a man,
was so hard put to it, what canst thou, being but a poor woman,
do? Consider also, that these four sweet babes are thy children,
thy flesh and thy bones. Wherefore, though thou shouldest be so
rash as to cast away thyself; yet, for the sake of the fruit of
thy body, keep thou at home.[29]

But Christiana said unto her, Tempt me not, my neighbour. I have
now a price put into my hand to get gain, and I should he a fool
of the greatest size, if I should have no heart to strike in with
the opportunity.[30] And for that you tell me of all these troubles
that I am like to meet with in the way, they are so far off from
being to me a discouragement, that they show I am in the right.
'The bitter must come before the sweet,' and that also will make
the sweet the sweeter. Wherefore, since you came not to my house
in God's name, as I said, I pray you to be gone, and not to disquiet
me farther.[31]

Then Timorous also reviled her, and said to her fellow, Come,
neighbour Mercy, let us leave her in her own hands, since she
scorns our counsel and company. But Mercy was at a stand, and could
not so readily comply with her neighbour, and that for a twofold
reason. First, her bowels yearned over Christiana. So she said
within herself, If my neighbour will needs be gone, I will go
a little way with her and help her. Secondly, her bowels yearned
over her own soul, for what Christiana had said had taken some
hold upon her mind.[32] Wherefore she said within herself again,
I will yet have more talk with this Christiana, and if I find
truth and life in what she shall say, myself with my heart shall
also go with her. Wherefore Mercy began thus to reply to her
neighbour Timorous.

MERCY. Neighbour, I did, indeed, come with you to see Christiana
this morning; and since she is, as you see, a-taking of her last
farewell of her country, I think to walk, this sun-shine morning,
a little way with her, to help her on the way. But she told her
not of the second reason, but kept that to herself.

TIM. Well, I see you have a mind to go a-fooling too, but take
heed in time, and be wise. While we are out of danger, we are out;
but when we are in, we are in. So Mrs. Timorous returned to her
house, and Christiana betook herself to her journey.[33] But when
Timorous was got home to her house, she sends for some of her
neighbours, to wit, Mrs. Bat's-eyes, Mrs. Inconsiderate, Mrs.
Light-mind, and Mrs. Know-nothing. So when they were come to her
house, she falls to telling of the story of Christiana, and of her
intended journey. And thus she began her tale.[34]

TIM. Neighbours, having had little to do this morning, I went to
give Christiana a visit; and when I came at the door, I knocked,
as you know it is our custom. And she answered, If you come in
God's name, come in. So in I went, thinking all was well. But when
I came in, I found her preparing herself to depart the town, she,
and also her children. So I asked her what was her meaning by
that. And she told me, in short, that she was now of a mind to go
on pilgrimage, as did her husband. She told me also a dream that
she had, and how the King of the country where her husband was,
had sent her an inviting letter to come thither.

Then said Mrs. Know-nothing, what! do you think she will go?

TIM. Aye, go she will, whatever come on't; and methinks I know it
by this; for that which was my great argument to persuade her to
stay at home (to wit, the troubles she was like to meet with in
the way) is one great argument with her to put her forward on her
journey. For she told me in so many words, 'The bitter goes before
the sweet.' Yea, and forasmuch as it so doth, it makes the sweet
the sweeter.

MRS. BAT'S-EYES. O, this blind and foolish woman! said she; will
she not take warning by her husband's afflictions? For my part, I
see, if he were here again, he would rest him content in a whole
skin, and never run so many hazards for nothing.

MRS. INCONSIDERATE also replied, saying, Away with such fantastical
fools from the town! A good riddance, for my part, I say, of
her. Should she stay where she dwells, and retain this her mind,
who could live quietly by her? for she will either be dumpish or
unneighbourly, or talk of such matters as no wise body can abide;
wherefore, for my part, I shall never be sorry for her departure.
Let her go, and let better come in her room. It was never a good
world since these whimsical fools dwelt in it.[35]

Then Mrs. Light-mind added as followeth--Come, put this kind of
talk away. I was yesterday at Madam Wanton's, where we were as
merry as the maids. For who do you think should be there, but I
and Mrs. Love-the-flesh, and three or four more, with Mr. Lechery,
Mrs. Filth, and some others. So there we had music, and dancing,
and what else was meet to fill up the pleasure. And, I dare say,
my lady herself is an admirably well-bred gentlewoman, and Mr.
Lechery is as pretty a fellow.

By this time, Christiana was got on her way, and Mercy went along
with her. So as they went, her children being there also, Christiana
began to discourse. And, Mercy, said Christiana, I take this as an
unexpected favour, that thou shouldst set foot out of doors with
me, to accompany me a little in my way.

MERCY. Then said young Mercy (for she was but young), If I thought
it would be to purpose to go with you, I would never go near the
town any more.

CHRIST. Well, Mercy, said Christiana, cast in thy lot with me;
I well know what will be the end of our pilgrimage. My husband
is where he would not but be for all the gold in the Spanish
mines. Nor shalt thou be rejected, though thou goest but upon my
invitation.[36] The King who hath sent for me and my children is
one that delighteth in mercy. Besides, if thou wilt, I will hire
thee, and thou shalt go along with me as my servant; yet we will
have all things in common betwixt thee and me; only, go along with
me.[37]

MERCY. But how shall I be ascertained that I also shall be
entertained? Had I this hope but from one that can tell, I would
make no stick at all, but would go, being helped by him that can
help, though the way was never so tedious.[38]

CHRIST. Well, loving Mercy, I will tell thee what thou shalt do.
Go with me to the wicket-gate, and there I will further inquire
for thee; and if there thou shalt not meet with encouragement, I
will be content that thou shalt return to thy place. I also will
pay thee for thy kindness which thou showest to me and my children,
in thy accompanying us in our way, as thou dost.

MERCY. Then will I go thither, and will take what shall follow;
and the Lord grant that my lot may there fall, even as the King of
Heaven shall have His heart upon me.[39]

Christiana then was glad at her heart, not only that she had a
companion, but also that she had prevailed with this poor maid to
fall in love with her own salvation. So they went on together, and
Mercy began to weep. Then said Christiana, Wherefore weepeth my
Sister so?

MERCY. Alas! said she, who can but lament, that shall but rightly
consider, what a state and condition my poor relations[40] are in
that yet remain in our sinful town? and that which makes my grief
the more heavy is, because they have no instructor, nor any to
tell them what is to come.

CHRIST. Bowels becometh pilgrims; and thou dost for thy friends as
my good Christian did for me when he left me; he mourned for that
I would not heed nor regard him; but his Lord and ours did gather
up after his tears and put them into His bottle; and now both I and
thou, and these my sweet babes, are reaping the fruit and benefit
of them. I hope, Mercy, these tears of thine will not be lost;
for the truth hath said, that 'They that sow in tears shall reap
in joy' in singing. And 'he that goeth forth and weepeth, bearing
precious seed, shall doubtless come again with rejoicing, bringing
his sheaves with him' (Psa. 126:5, 6).


Then said Mercy--
Let the Most Blessed be my guide,
If't be His blessed will;
Unto His gate, into His fold,
Up to His holy hill.
And let Him never suffer me
To swerve or turn aside
From His free grace, and holy ways,
Whate'er shall me betide.

And let Him gather them of mine,
That I have left behind;
Lord, make them pray they may be Thine,
With all their heart and mind.[41]


Now my old friend proceeded, and said: But when Christiana came
up to the Slough of Despond, she began to be at a stand; for, said
she, this is the place in which my dear husband had like to have
been smothered with mud. She perceived, also, that notwithstanding
the command of the King to make this place for pilgrims good, yet
it was rather worse than formerly. So I asked if that were true.
Yes, said the old gentleman, too true; for that many there be
that pretend to be the King's labourers, and that say they are
for mending the King's highway, that bring dirt and dung instead
of stones, and so mar instead of mending.[42] Here Christiana,
therefore, with her boys, did make a stand; but, said Mercy, Come,
let us venture, only let us be wary. Then they looked well to the
steps, and made a shift to get staggeringly over.[43] Yet, Christiana
had like to have been in, and that not once nor twice. Now they
had no sooner got over, but they thought they heard words that
said unto them, 'Blessed is she that believed; for there shall be
a performance of those things which were told her from the Lord'
(Luke 1:45).

Then they went on again; and said Mercy to Christiana, Had I as
good ground to hope for a loving reception at the wicket-gate as
you, I think no Slough of Despond would discourage me. Well, said
the other, you know your sore,[44] and I know mine; and, good friend,
we shall all have enough evil before we come at our journey's end.

For can it be imagined, that the people that design to attain such
excellent glories as we do, and that are so envied that happiness
as we are; but that we shall meet with what fears and scares, with
what troubles and afflictions they can possibly assault us with,
that hate us?

And now Mr. Sagacity left me to dream out my dream by myself.
Wherefore, methought I saw Christiana and Mercy, and the boys, go
all of them up to the gate; to which, when they were come, they
betook themselves to a short debate about how they must manage
their calling at the gate, and what should be said to Him that did
open to them. So it was concluded, since Christiana was the eldest,
that she should knock for entrance, and that she should speak to
Him that did open, for the rest. So Christiana began to knock;
and, as her poor husband did, she knocked, and knocked again. But,
instead of any that answered, they all thought that they heard
as if a dog came barking upon them; a dog, and a great one too,
and this made the women and children afraid: nor durst they, for
a while, to knock any more, for fear the mastiff should fly upon
them. Now, therefore, they were greatly tumbled up and down in
their minds, and knew not what to do: knock they durst not, for
fear of the dog; go back they durst not, for fear the Keeper of
that gate should espy them as they so went, and should be offended
with them; at last they thought of knocking again, and knocked
more vehemently than they did at the first. Then said the Keeper
of the gate, Who is there? So the dog left off to bark, and He
opened unto them.[45] Then Christiana made low obeisance, and said,
Let not our Lord be offended with his handmaidens, for that we
have knocked at His princely gate. Then said the Keeper, Whence
come ye, and what is that you would have?

Christiana answered, We are come from whence Christian did come,
and upon the same errand as he; to wit, to be, if it shall please
You, graciously admitted by this gate into the way that leads to
the Celestial City. And I answer, my Lord, in the next place, that
I am Christiana, once the wife of Christian, that now is gotten
above.[46]

With that the Keeper of the gate did marvel, saying, What! is she
become now a pilgrim that, but a while ago, abhorred that life
Then she bowed her head, and said, Yes, and so are these my sweet
babes also.

Then He took her by the hand, and let her in, and said also, 'Suffer
the little children to come unto Me'; and with that He shut up the
gate. This done, He called to a trumpeter that was above, over the
gate, to entertain Christiana with shouting and sound of trumpet
for joy. So he obeyed, and sounded, and filled the air with his
melodious notes (Luke 15:7).

Now all this while poor Mercy did stand without, trembling and
crying, for fear that she was rejected. But when Christiana had
gotten admittance for herself and her boys, then she began to make
intercession for Mercy.

CHRIST. And she said, My Lord, I have a companion of mine that
stands yet without, that is come hither upon the same account as
myself; one that is much dejected in her mind, for that she comes,
as she thinks, without sending for; whereas I was sent to by my
husband's King to come.

Now Mercy began to be very impatient, for each minute was as long to
her as an hour; wherefore she prevented Christiana from a fuller
interceding for her, by knocking at the gate herself. And she
knocked then so loud, that she made Christiana to start. Then said
the Keeper of the gate, Who is there? and said Christiana, It is
my friend.

So He opened the gate and looked out, but Mercy was fallen down
without, in a swoon, for she fainted, and was afraid that no gate
would he opened to her.

Then He took her by the hand, and said, Damsel, I bid thee arise.
O Sir, said she, I am faint; there is scarce life left in me. But
He answered, That one once said, 'When my soul fainted within
me, I remembered the Lord; and my prayer came in unto Thee, into
Thine holy temple' (Jonah 2:7). Fear not, but stand upon thy feet,
and tell Me wherefore thou art come.[47]

MERCY. I am come for that unto which I was never invited, as my
friend Christiana was. Hers was from the King, and mine was but
from her. Wherefore I fear I presume.[48]

KEEP. Did she desire thee to come with her to this place?

MERCY. Yes; and, as my Lord sees, I am come. And, if there is any
grace or forgiveness of sins to spare, I beseech that I, thy poor
handmaid, may be partaker thereof.

Then He took her again by the hand, and led her gently in, and
said, I pray for all them that believe on Me, by what means soever
they come unto Me. Then said He to those that stood by, Fetch
something, and give it Mercy to smell on, thereby to stay her
fainting. So they fetched her a bundle of myrrh; and a while after,
she was revived.[49]

And now was Christiana and her boys, and Mercy, received of the
Lord at the head of the way, and spoke kindly unto by Him. Then
said they yet further unto Him, We are sorry for our sins, and beg
of our Lord His pardon, and further information what we must do.
I grant pardon, said He, by word and deed: by word, in the promise
of forgiveness; by deed, in the way I obtained it. Take the first
from My lips with a kiss, (Song. 1:2); and the other as it shall
be revealed.[50] (John 20:20).

Now, I saw in my dream, that He spake many good words unto them,
whereby they were greatly gladded. He also had them up to the top
of the gate, and showed them by what deed they were saved; and
told them withal, That that sight they would have again, as they
went along in the way, to their comfort.

So He left them a while in a summer parlour below, where they entered
into talk by themselves; and thus Christiana began: O Lord! how
glad am I that we are got in hither.

MERCY. So you well may; but I of all have cause to leap for joy.

CHRIST. I thought one time, as I stood at the gate (because I had
knocked, and none did answer), that all our labour had been lost,
especially when that ugly cur made such a heavy barking against
us.[51]

MERCY. But my worse fear was after I saw that you was taken into
His favour, and that I was left behind. Now, thought I, it is
fulfilled which is written, 'Two women shall he grinding together,
the one shall be taken and the other left'[52] (Matt. 24:41). I
had much ado to forbear crying out, Undone! undone![53]

And afraid I was to knock any more; but when I looked up to what
was written over the gate, I took courage.[54] I also thought that
I must either knock again, or die; so I knocked, but I cannot tell
how, for my spirit now struggled betwixt life and death.

CHRIST. Can you not tell how you knocked? I am sure your knocks
were so earnest that the very sound of them made me start; I
thought I never heard such knocking in all my life; I thought you
would have come in by violent hands, or have taken the kingdom by
storm (Matt. 11:12).

MERCY. Alas! to be in my case, who that so was could but have done
so? You saw that the door was shut upon me, and that there was a
most cruel dog thereabout. Who, I say, that was so faint-hearted
as I, that would not have knocked with all their might? But, pray,
what said my Lord to my rudeness? Was He not angry with me?

CHRIST. When He heard your lumbering noise, He gave a wonderful
innocent smile; I believe what you did pleased Him well enough,
for He showed no sign to the contrary. But I marvel in my heart,
why He keeps such a dog; had I known that before,[55] I fear I
should not have had heart enough to have ventured myself in this
manner. But now we are in, we are in; and I am glad with all my
heart.[56]

MERCY. I will ask, if you please, next time He comes down, why He
keeps such a filthy cur in His yard; I hope He will not take it
amiss,

Aye, do, said the children, and persuade Him to hang him; for we
are afraid he will bite us when we go hence.

So at last He came down to them again, and Mercy fell to the ground
on her face before Him, and worshipped, and said, Let my Lord
accept of the sacrifice of praise which I now offer unto Him with
the calves of my lips.

So He said unto her, 'Peace be to thee, stand up.' But she continued
upon her face, and said, 'Righteous art Thou, O Lord, when I plead
with Thee: yet let me talk with Thee of Thy judgments' (Jer. 12:1).
Wherefore dost Thou keep so cruel a dog in Thy yard, at the sight
of which, such women and children as we, are ready to fly from
Thy gate for fear?

He answered and said, That dog has another owner, he also is kept
close in another man's ground, only My pilgrims hear his barking;
he belongs to the castle which you see there at a distance, but can
come up to the walls of this place. He has frighted many an honest
pilgrim from worse to better, by the great voice of his roaring.
Indeed, he that owneth him doth not keep him of any goodwill to Me
or Mine, but with intent to keep the pilgrims from coming to Me,
and that they may be afraid to knock at this gate for entrance.
Sometimes also he has broken out, and has worried some that I
loved; but I take all at present patiently. I also give My pilgrims
timely help, so they are not delivered up to his power, to do to
them what his doggish nature would prompt him to. But what! my
purchased one, I trow, hadst thou known never so much beforehand,
thou wouldst not have been afraid of a dog.

The beggars that go from door to door will, rather than they will
lose a supposed alms, run the hazard of the bawling, barking, and
biting, too, of a dog; and shall a dog--a dog in another man's
yard, a dog whose barking I turn to the profit of pilgrims--keep
any from coming to Me? I deliver them from the lions, their darling
from the power of the dog.[57]

MERCY. Then said Mercy, I confess my ignorance; I spake what I
understood not; I acknowledge that Thou dost all things well.

CHRIST. Then Christiana began to talk of their journey, and to
inquire after the way. So He fed them, and washed their feet, and
set them in the way of His steps, according as He had dealt with
her husband before. So I saw in my dream, that they walked on in
their way, and had the weather very comfortable to them.


Then Christiana began to sing, saying--
Blessed be the day that I began
A pilgrim for to be;
And blessed also be that man
That thereto moved me.
'Tis true, 'twas long ere I began
To seek to live forever:
But now I run fast as I can;
'Tis better late then never.

Our tears to joy, our fears to faith,
Are turned, as we see,
That our beginning, as one saith,
Shows what our end will be.


Now there was, on the other side of the wall that fenced in the
way up which Christiana and her companions were to go, a garden,
and that garden belonged to him whose was that barking dog of whom
mention was made before. And some of the fruit-trees that grew in
that garden shot their branches over the wall; and being mellow,
they that found them did gather them up, and oft eat of them to
their hurt. So Christiana's boys, as boys are apt to do, being
pleased with the trees, and with the fruit that did hang thereon,
did plash[58] them, and began to eat. Their mother did also chide
them for so doing, but still the boys went on.[59]

Well, said she, my sons, you transgress, for that fruit is none
of ours; but she did not know that they did belong to the enemy;
I will warrant you, if she had, she would have been ready to die
for fear. But that passed, and they went on their way. Now, by
that they were gone about two bow-shots from the place that let
them into the way, they espied two very ill-favoured ones coming
down apace to meet them.[60] With that, Christiana and Mercy, her
friend, covered themselves with their veils, and so kept on their
journey; the children also went on before; so that at last they
met together. Then they that came down to meet them, came just up
to the women, as if they would embrace them; but Christiana said,
Stand back, or go peaceably by, as you should. Yet these two, as
men that are deaf, regarded not Christiana's words, but began to
lay hands upon them. At that Christiana, waxing very wroth, spurned
at them with her feet. Mercy also, as well as she could, did what
she could to shift them. Christiana again said to them, Stand back,
and begone; for we have no money to lose, being pilgrims, as you
see, and such, too, as live upon the charity of our friends.

ILL-FAVOURED. Then said one of the two of the men, We make no
assault upon you for money, but are come out to tell you, that if
you will but grant one small request, which we shall ask, we will
make women of you forever.

CHRIST. Now Christiana, imagining what they should mean, made
answer again, We will neither bear, nor regard, nor yield to what
you shall ask. We are in haste, cannot stay; our business is a
business of life and death. So, again, she and her companions made
a fresh essay to go past them; but they letted them in their way.

ILL-FAV. And they said, We intend no hurt to your lives; it is
another thing we would have.

CHRIST. Ah, quoth Christiana, you would have us body and soul, for
I know it is for that you are come; but we will die rather upon
the spot, than suffer ourselves to be brought into such snares as
shall hazard our well-being hereafter. And with that they both
shrieked out, and cried, Murder! murder! and so put themselves under
those laws that are provided for the protection of women (Deut.
22:23-27). But the men still made their approach upon them, with
design to prevail against them. They, therefore, cried out again.[61]

Now, they being, as I said, not far from the gate in at which
they came, their voice was heard from where they were, thither;
wherefore some of the house came out, and knowing that it was
Christiana's tongue, they made haste to her relief. But by that
they were got within sight of them, the women were in a very great
scuffle, the children also stood crying by. Then did he that came
in for their relief call out to the ruffians, saying, What is that
thing that you do? Would you make my Lord's people to transgress?
He also attempted to take them, but they did make their escape
over the wall, into the garden of the man to whom the great dog
belonged; so the dog became their protector. This Reliever then came
up to the women, and asked them how they did. So they answered,
We thank thy Prince, pretty well; only we have been somewhat
affrighted; we thank thee also, for that thou camest in to our
help, for otherwise we had been overcome.

RELIEVER. So after a few more words, this Reliever said as
followeth: I marveled much when you were entertained at the gate
above, being, [as] ye knew, that ye were but weak women, that you
petitioned not the Lord there for a conductor; then might you have
avoided these troubles and dangers, for He would have granted you
one.[62]

CHRIST. Alas! said Christiana, we were so with our present blessing,
that dangers to come were forgotten by us; besides, who could have
thought, that so near the King's palace, there should have lurked
such naughty ones? Indeed, it had been well for us, had we asked
our Lord for one; but, since our Lord knew it would be for our
profit, I wonder He sent not one along with us![63]

REL. It is not always necessary to grant things not asked for, lest,
by so doing, they become of little esteem; but when the want of a
thing is felt, it then comes under, in the eyes of him that feels
it, that estimate that properly is its due, and so, consequently,
will be thereafter used. Had my Lord granted you a conductor, you
would not neither so have bewailed that oversight of yours, in
not asking for one, as now you have occasion to do. So all things
work for good, and tend to make you more wary.

CHRIST. Shall we go back again to my Lord, and confess our folly,
and ask one?

REL. Your confession of your folly I will present Him with. To go
back again you need not; for in all places where you shall come,
you will find no want at all; for in every of my Lord's lodgings,
which He has prepared for the reception of His pilgrims, there is
sufficient to furnish them against all attempts whatsoever. But,
as I said, 'He will be inquired of by them, to do it for them'
(Ezek. 36:37). And it is a poor thing that is not worth asking
for. When he had thus said, he went back to his place, and the
Pilgrims went on their way.

MERCY. Then said Mercy, What a sudden blank is here! I made
account we had now been past all danger, and that we should never
see sorrow more.[64]

CHRIST. Thy innocency, my sister, said Christiana to Mercy, may
excuse thee much; but as for me, my fault is so much the greater,
for that I saw this dancer before I came out of the doors, and yet
did not provide for it where provision might have been had. I am
therefore much to be blamed.[65]

MERCY. Then said Mercy, How knew you this before you came from
home? Pray open to me this riddle.

CHRIST. Why, I will tell you. Before I set foot out of doors, one
night, as I lay in my bed, I had a dream about this; for, methought I
saw two men, as like these as ever the world they could look, stand
at my bed's feet, plotting how they might prevent my salvation. I
will tell you their very words. They said (it was when I was in my
troubles), What shall we do with this woman? for she cries out,
waking and sleeping, for forgiveness. If she be suffered to go on
as she begins, we shall lose her, as we have lost her husband.
This, you know, might have made me take heed, and have provided
when provision might have been had.

MERCY. Well, said Mercy, as by this neglect we have an occasion
ministered unto us, to behold our own imperfections; so our Lord
has taken occasion thereby, to make manifest the riches of His
grace; for He, as we see, has followed us with unasked kindness,
and has delivered us from their hands that were stronger than we,
of His mere good pleasure.[66]

Thus, now when they had talked away a little more time, they drew
nigh to a house which stood in the way, which house was built for
the relief of pilgrims; as you will find more fully related in the
First Part of these Records of the Pilgrim's Progress. So they drew
on towards the house (the House of the Interpreter), and when they
came to the door, they heard a great talk in the house. They then
gave ear, and heard, as they thought, Christiana mentioned by name.
For you must know that there went along, even before her, a talk
of her and her children's going on pilgrimage. And this thing was
the more pleasing to them, because they had heard that she was
Christian's wife, that woman who was sometime ago so unwilling to
hear of going on pilgrimage. Thus, therefore, they stood still,
and heard the good people within commending her, who, they little
thought, stood at the door. At last Christiana knocked, as she had
done at the gate before. Now, when she had knocked, there came to
the door a young damsel, named Innocent, and opened the door and
looked, and behold two women were there.

DAMSEL. Then said the damsel to them, With whom would you speak
in this place?

CHRIST. Christiana answered, We understand that this is a privileged
place for those that are become pilgrims, and we now at this door
are such; wherefore we pray that we may be partakers of that for
which we at this time are come; for the day, as thou seest, is
very far spent, and we are loath tonight to go any further.

DAMSEL. Pray, what may I call your name, that I may tell it to my
Lord within?

CHRIST. My name is Christiana; I was the wife of that pilgrim, that
some years ago did travel this way, and these be his four children.
This maiden also is my companion, and is going on pilgrimage too.

INNOCENT. Then ran Innocent in (for that was her name) and said to
those within, Can you think who is at the door? There is Christiana
and her children, and her companion, all waiting for entertainment
here. Then they leaped for joy, and went and told their Master.
So He came to the door, and looking upon her, He said, Art thou
that Christiana whom Christian, the good man, left behind him,
when he betook himself to a pilgrim's life?

CHRIST. I am that woman that was so hard-hearted, as to slight
my husband's troubles, and that left him to go on in his journey
alone, and these are his four children; but now I also am come,
for I am convinced that no way is right but this.

INTER. Then is fulfilled that which also is written of the man that
said to his son, 'Go, work today in my vineyard. He answered and
said, I will not: but afterward he repented and went' (Matt. 21:29).

CHRIST. Then said Christiana, So be it, Amen. God make it a true
saying upon me, and grant that I may be found at the last of Him
in peace, without spot, and blameless!

INTER. But why standest thou thus at the door? Come in, thou
daughter of Abraham. We were talking of thee but now, for tidings
have come to us before, how thou art become a pilgrim. Come,
children, come in; come, maiden, come in. So He had them all into
the house.[67]

So, when they were within, they were bidden sit down and rest them;
the which when they had done, those that attended upon the Pilgrims
in the house, came into the room to see them. And one smiled, and
another smiled, and they all smiled, for joy that Christiana was
become a pilgrim. They also looked upon the boys. They stroked
them over the faces with the hand, in token of their kind reception
of them. They also carried it lovingly to Mercy, and bid them all
welcome into their Master's house.[68]

After a while, because supper was not ready, the Interpreter took
them into his significant rooms, and showed them what Christian,
Christiana's husband, had seen some time before. Here, therefore,
they saw the man in the cage, the man and his dream, the man that
cut his way through his enemies, and the picture of the biggest of
them all, together with the rest of those things that were then so
profitable to Christian.

This done, and after these things had been somewhat digested by
Christiana and her company, the Interpreter takes them apart again,
and has them first into a room where was a man that could look no
way but downwards, with a muck-rake in his hand. There stood also
one over His head with a celestial crown in His hand, and proffered
him that crown for his muck-rake; but the man did neither look
up, nor regard, but raked to himself the straws, the small sticks,
and dust of the floor.[69]

Then said Christiana, I persuade myself that I know somewhat the
meaning of this; for this is a figure of a man of this world, is
it not, good Sir?

INTER. Thou hast said the right, said He, and his muck-rake doth
show his carnal mind. And whereas thou seest him rather give heed
to rake up straws and sticks, and the dust of the floor, than to
what He says that calls to him from above with the celestial crown
in His hand, it is to show that Heaven is but as a fable to some,
and that things here are counted the only things substantial. Now,
whereas, it was also showed thee, that the man could look no way
but downwards, it is to let thee know that earthly things, when
they are with power upon men's minds, quite carry their hearts
away from God.[70]

CHRIST. Then said Christiana, O deliver me from this muck-rake![71]

INTER. That prayer, Said the Interpreter, has lain by till it is
almost rusty. 'Give me not riches,' is scarce the prayer of one
of ten thousand (Prov. 30:8). Straws, and sticks, and dust, with
most, are the great things now looked after.[72] With that Mercy
and Christiana wept, and said, It is, alas! too true.[73]

When the Interpreter had shown them this, He has them into the very
best room in the house; a very brave room it was. So He bid them
look round about, and see if they could find anything profitable
there. Then they looked round and round; for there was nothing
there to be seen but a very great spider on the wall: and that
they overlooked.

MERCY. Then said Mercy, Sir, I see nothing; but Christiana held
her peace.

INTER. But, said the Interpreter, look again, and she therefore
looked again, and said, Here is not anything but an ugly spider,
who hangs by her hands upon the wall. Then said He, Is there but
one spider in all this spacious room? Then the water stood in
Christiana's eyes, for she was a woman quick of apprehension; and
she said, Yea, Lord, there is here more than one. Yea, and spiders
whose venom is far more destructive than that which is in her. The
Interpreter then looked pleasantly upon her, and said, Thou hast
said the truth. This made Mercy blush, and the boys to cover their
faces, for they all began now to understand the riddle.[74]

Then said the Interpreter again, 'The spider taketh hold with their
hands (as you see), and is in kings' palaces' (Prov. 30:28). And
wherefore is this recorded, but to show you, that how full of the
venom of sin soever you be, yet you may, by the hand of faith, lay
hold of, and dwell in the best room that belongs to the King's
house above![75]

CHRIST. I thought, said Christiana, of something of this; but
I could not imagine it all. I thought that we were like spiders,
and that we looked like ugly creatures, in what fine room soever
we were; but that by this spider, this venomous and ill-favoured
creature, we were to learn how to act faith, that came not into
my mind. And yet she has taken hold with her hands, as I see, and
dwells in the best room in the house. God has made nothing in vain.

Then they seemed all to be glad; but the water stood in their
eyes; yet they looked one upon another, and also bowed before the
Interpreter.

He had them then into another room, where was a hen and chickens,
and bid them observe a while. So one of the chickens went to the
trough to drink, and every time she drank, she lift up her head,
and her eyes towards Heaven. See, said He, what this little chick
doth, and learn of her to acknowledge whence your mercies come,
by receiving them with looking up. Yet again, said He, observe
and look; so they gave heed, and perceived that the hen did walk
in a fourfold method towards her chickens. 1. She had a common
call, and that she hath all day long. 2. She had a special call,
and that she had but sometimes. 3. She had a brooding note. And
4. She had an outcry (Matt. 23:37).

Now, said He, compare this hen to your King, and these chickens
to His obedient ones.[76] For, answerable to her, Himself has His
methods, which He walketh in towards His people; by His common call,
He gives nothing; by His special call, He always has something to
give; He has also a brooding voice, for them that are under His
wing; and He has an outcry, to give the alarm when He seeth the
enemy come.[77] I chose, My darlings, to lead you into the room
where such things are, because you are women, and they are easy
for you.[78]

CHRIST. And Sir, said Christiana, pray let us see some more. So
He had them into the slaughter-house, where was a butcher killing
of a sheep; and behold the sheep was quiet, and took her death
patiently. Then said the Interpreter, You must learn of this sheep
to suffer, and to put up wrongs without murmurings and complaints.
Behold how quietly she taketh her death, and without objecting,
she suffereth her skin to be pulled over her ears. Your King doth
call you His sheep.

After this He led them into His garden, where was great variety of
flowers; and he said, Do you see all these? So Christiana Said, Yes.
Then said He again, Behold the flowers are diverse in stature, in
quality, and colour, and smell, and virtue; and some are better than
some; also where the gardener hath set them, there they stand, and
quarrel not with one another.[79]

Again, He had them into His field, which He had sowed with wheat
and corn; but when they beheld, the tops of all were cut off, only
the straw remained; He said again, This ground was dunged, and
ploughed, and sowed; but what shall we do with the crop? Then
said Christiana, Burn some, and make muck of the rest. Then Said
the Interpreter again, Fruit, you see, is that thing you look
for,[80] and for want of that you condemn it to the fire, and to
be trodden under foot of men: beware that in this you condemn not
yourselves.[81]

Then, as they were coming in from abroad, they espied a little
robin with a great spider in his mouth; so the Interpreter said,
Look here. So they looked, and Mercy wondered; but Christiana
said, What a disparagement is it to such a little pretty bird as
the robin-redbreast is, he being also a bird above many, that loveth
to maintain a kind of socialbleness with man; I had thought they
had lived upon crumbs of bread, or upon other such harmless matter;
I like him worse than I did.

The Interpreter then replied, This robin is an emblem, very apt
to set forth some professors by; for to sight, they are, as this
robin, pretty of note, colour, and carriage. They seem also to
have a very great love for professors that are sincere; and above
all other, to desire to sociate with them, and to be in their
company, as if they could live upon the good man's crumbs. They
pretend also, that therefore it is that they frequent the house
of the godly, and the appointments of the Lord; but, when they are
by themselves, as the robin, they can catch and gobble up spiders,
they can change their diet, drink iniquity, and swallow down
sin like water.[82] So, when they were come again into the house,
because supper as yet was not ready, Christiana again desired that
the Interpreter would either show or tell of some other things that
are profitable. Then the Interpreter began, and said, The fatter
the sow is, the more she desires the mire; the fatter the ox is,
the more gamesomely he goes to the slaughter; and the more healthy
the lusty man is, the more prone he is unto evil.

There is a desire in women to go neat and fine, and it is a comely
thing to be adorned with that that in God's sight is of great price.
It is easier watching a night or two, than to sit up a whole year
together. So it is easier for one to begin to profess well, than
to hold out as he should to the end.

Every shipmaster, when in a storm, will willingly cast that overboard
that is of the smallest value in the vessel; but who will throw
the best out first? None but he that feareth not God. One leak
will sink a ship; and one sin will destroy a sinner. He that
forgets his friend, is ungrateful unto him; but he that forgets
his Saviour, is unmerciful to himself.

He that lives in sin, and looks for happiness hereafter, is like
him that soweth cockle, and thinks to fill his barn with wheat or
barley. If a man would live well, let him fetch his last day to
him, and make it always his company keeper.

Whispering, and change of thoughts, prove that sin is in the world.
If the world, which God sets light by, is counted a thing of that
worth with men; what is Heaven, which God commendeth?

If the life that is attended with so many troubles, is so loath to
be let go by us, what is the life above?

Everybody will cry up the goodness of men; but who is there that
is, as he should, affected with the goodness of God?

We seldom sit down to meat, but we eat and leave; so there is in
Jesus Christ more merit and righteousness than the whole world has
need of.[83]

When the Interpreter had done, He takes them out into His garden
again, and had them to a tree, whose inside was all rotten and gone,
and yet it grew and had leaves. Then said Mercy, What means this?
This tree, said He, whose outside is fair, and whose inside
is rotten, it is to which many may be compared, that are in the
garden of God; who with their mouths speak high in behalf of God,
but indeed will do nothing for Him; whose leaves are fair, but
their heart good for nothing but to be tinder for the devil's
tinder box.[84] Now supper was ready, the table spread, and all
things set on the board; so they sat down and did eat, when one
had given thanks. And the Interpreter did usually entertain those
that lodged with Him, with music at meals; so the minstrels played.
There was also one that did sing, and a very fine voice he had.
His song was this:


The Lord is only my support,
And he that doth me feed;
How can I then want anything
Whereof I stand in need?


When the song and music was ended,[85] the Interpreter asked
Christiana what it was that at first did move her to betake herself
to a Pilgrim's life. Christiana answered, First, the loss of my
husband came into my mind, at which I was heartily grieved; but
all that was but natural affection. Then, after that, came the
troubles and pilgrimage of my husband into my mind, and also how
like a churl I had carried it to him as to that. So guilt took
hold of my mind, and would have drawn me into the pond; but that
opportunely I had a dream of the well-being of my husband, and a
letter sent me by the King of that country where my husband dwells,
to come to Him. The dream and the letter together so wrought upon
my mind, that they forced me to this way.

INTER. But met you with no opposition before you set out of doors?

CHRIST. Yes, a neighbour of mine, one Mrs. Timorous (she was akin
to him that would have persuaded my husband to go back, for fear
of the lions). She all to befooled me for, as she called it, my
intended desperate adventure; she also urged what she could to
dishearten me to it; the hardship and troubles that my husband met
with in the way, but all this I got over pretty well.[86] But a
dream that I had of two ill-looked ones, that I thought did plot
how to make me miscarry in my journey, that hath troubled me much;
yea, it still runs in my mind, and makes me afraid of everyone
that I meet, lest they should meet me to do me a mischief, and to
turn me out of the way. Yea, I may tell my Lord, though I would
not have everybody know it, that between this and the gate by
which we got into the way, we were both so sorely assaulted that
we were made to cry out, Murder! and the two them made this assault
upon us were like the two that I saw in my dream.

Then said the Interpreter, thy beginning is good, thy latter end
shall greatly increase. So He addressed Himself to Mercy, and said
unto her, And what moved thee to come hither, sweet heart?

Then Mercy blushed and trembled, and for a while continued silent.

INTER. Then, said He, be not afraid, only believe, and speak thy
mind.

MERCY. So she began, and said, Truly, Sir, my want of experience
is that which makes me covet to be in silence, and that also
that fills me with fears of coming short at last. I cannot tell of
visions and dreams as my friend Christiana can; nor know I what
it is to mourn for my refusing of the counsel of those that were
good relations.[87]

INTER. What was it then, dear heart, that hath prevailed with thee
to do as thou hast done?

MERCY. Why, when our friend here was packing up to be gone from
our town, I and another went accidentally to see her; so we knocked
at the door and went in. When we were within, and seeing what she
was doing, we asked what was her meaning. She said, she was sent
for to go to her husband; and then she up and told us how she had
seen him in a dream, dwelling in a curious place, among immortals,
wearing a crown, playing upon a harp, eating and drinking at
his Prince's table, and singing praises to Him for bringing him
thither, &c. Now, methought, while she was telling these things
unto us, my heart burned within me; and I said in my heart, If
this be true, I will leave my father and my mother, and the land
of my nativity, and will, if I may, go along with Christiana. So
I asked her further of the truth of these things, and if she would
let me go with her; for I saw now that there was no dwelling, but
with the danger of ruin, any longer in our town. But yet I came
away with a heavy heart, not for that I was unwilling to come
away, but for that so many of my relations were left behind. And
I am come, with all the desire of my heart, and will go, if I may,
with Christiana, unto her husband, and his King.[88]

INTER. Thy setting out is good, for thou hast given credit to the
truth.[89] Thou art a Ruth, who did, for the love she bare to Naomi,
and to the Lord her God, leave father and mother, and the land of
her nativity, to come out, and go with a people that she knew not
heretofore. 'The Lord recompense thy work, and a full reward be
given thee of the Lord God of Israel, under whose wings thou art
come to trust' (Ruth 2:12).

Now supper was ended, and preparation was made for bed; the women
were laid singly alone, and the boys by themselves. Now when Mercy
was in bed, she could not sleep for joy, for that now her doubts
of missing at last, were removed further from her than ever they
were before. So she lay blessing and praising God, who had had
such favour for her.

In the morning they rose with the sun, and prepared themselves for
their departure; but the Interpreter would have them tarry awhile,
for, said He, you must orderly go from hence. Then, said He to the
damsel that first opened unto them, Take them and have them into
the garden to the bath, and there wash them, and make them clean
from the soil which they have gathered by travelling. Then Innocent
the damsel took them, and had them into the garden, and brought
them to the bath; so she told them that there they must wash and
be clean, for so her Master would have the women to do that called
at His house, as they were going on pilgrimage. They then went in
and washed, yea, they and the boys and all; and they came out of
that bath, not only sweet and clean, but also much enlivened and
strengthened in their joints.[90] So when they came in, they looked
fairer a deal than when they went out to the washing.[91]

When they were returned out of the garden from the bath, the
Interpreter took them, and looked upon them, and said unto them,
Fair as the moon. Then he called for the seal, wherewith they used
to be sealed that were washed in His bath. So the seal was brought,
and He set His mark upon them, that they might be known in the
places whither they were yet to go. Now the seal was the contents
and sum of the passover which the children of Israel did eat when
they came out from the land of Egypt, and the mark was set between
their eyes.[92] This seal greatly added to their beauty, for it
was an ornament to their faces. It also added to their gravity, and
made their countenances more like them of angels[93] (Exo. 13:8-10).

Then said the Interpreter again to the damsel that waited upon
these women, Go into the vestry and fetch out garments for these
people; so she went and fetched out white raiment, and laid down
before Him; so He commanded them to put it on. 'It was fine linen,
white and clean.' When the women were thus adorned, they seemed
to be a terror one to the other; for that they could not see that
glory each one on herself, which they could see in each other. Now,
therefore, they began to esteem each other better than themselves.
'For you are fairer than I am,' said one; and 'you are more comely
than I am,' said another.[94] The children also stood amazed to
see into what fashion they were brought.[95]

The Interpreter then called for a man-servant of His, one Great-heart,
and bid him take sword, and helmet, and shield; and take these My
daughters, said He, and conduct them to the house called Beautiful,
at which place they will rest next.[96] So he took his weapons
and went before them; and the Interpreter said, God speed. Those
also that belonged to the family, sent them away with many a good
wish. So they went on their way and sang--


This place has been our second stage;
Here we have heard and seen
Those good things that, from age to age,
To others hid have been.

The dunghill-racer, spider, hen,
The chicken, too, to me
Hath taught a lesson; let me then
Conformed to it be.

The butcher, garden, and the field,
The robin and his bait,
Also the rotten tree doth yield
Me argument of weight;

To move me for to watch and pray,
To strive to be sincere;
To take my cross up day by day,
And serve the Lord with fear.


Now I saw in my dream, that they went on, and Great-heart went
before them: so they went and came to the place where Christian's
burden fell off his back, and tumbled into a sepulchre. Here then
they made a pause; and here also they blessed God. Now, said
Christiana, it comes to my mind, what was said to us at the gate,
to wit, that we should have pardon by word and deed; by word, that
is, by the promise; by deed, to wit, in the way it was obtained.
What the promise is, of that I know something; but what it is
to have pardon by deed, or in the way that it was obtained, Mr.
Great-heart, I suppose you know; wherefore, if you please, let us
hear you discourse thereof.

GREAT-HEART. Pardon by the deed done, is pardon obtained by someone,
for another that hath need thereof: not by the person pardoned,
but in the way, saith another, in which I have obtained it. So
then, to speak to the question more [at] large, the pardon that you
and Mercy, and these boys have attained, was obtained by another,
to wit, by Him that let you in at the gate; and He hath obtained
it in this double way. He has performed righteousness to cover
you, and spilt blood to wash you in.[97]

CHRIST. But if He parts with His righteousness to us, what will
He have for Himself?

GREAT-HEART. He has more righteousness than you have need of, or
than He needeth Himself.

CHRIST. Pray make that appear.

GREAT-HEART. With all my heart; but first I must premise, that He
of whom we are now about to speak is one that has not His fellow.
He has two natures in one Person, plain to be distinguished,
impossible to be divided. Unto each of these natures a righteousness
belongeth, and each righteousness is essential to that nature;
so that one may as easily cause the nature to be extinct, as to
separate its justice or righteousness from it. Of these righteousnesses,
therefore, we are not made partakers, so as that they, or any of
them, should be put upon us, that we might be made just, and live
thereby. Besides these, there is a righteousness which this Person
has, as these two natures are joined in one: and this is not the
righteousness of the Godhead, as distinguished from the manhood;
nor the righteousness of the manhood, as distinguished from
the Godhead; but a righteousness which standeth in the union of
both natures, and may properly be called, the righteousness that
is essential to His being prepared of God to the capacity of the
mediatory office, which He was to be intrusted with. If He parts with
His first righteousness, He parts with His Godhead; if He parts
with His second righteousness, He parts with the purity of His
manhood; if He parts with this third, He parts with that perfection
that capacitates Him to the office of mediation. He has, therefore,
another righteousness, which standeth in performance, or obedience,
to a revealed will; and that is it that He puts upon sinners, and
that by which their sins are covered. Wherefore He saith, 'As by
one man's disobedience, many were made sinners; so by the obedience
of one, shall many be made righteous'[98] (Rom. 5:19).

CHRIST. But are the other righteousnesses of no use to us?

GREAT-HEART. Yes; for though they are essential to His natures and
office and so cannot be communicated unto another, yet it is by
virtue of them, that the righteousness that justifies, is, for
that purpose, efficacious. The righteousness of His Godhead gives
virtue to His obedience; the righteousness of His manhood giveth
capability to His obedience to justify; and the righteousness that
standeth in the union of these two natures to His office, giveth
authority to that righteousness to do the work for which it is
ordained.

So then, here is a righteousness that Christ, as God, has no need of,
for He is God without it; here is a righteousness that Christ, as
man, has no need of to make Him so, for He is perfect man without
it; again, here is a righteousness that Christ, as God-man, has
no need of, for He is perfectly so without it. Here, then, is
a righteousness that Christ, as God, as man, as God-man, has no
need of, with reference to Himself, and therefore He can spare
it; a justifying righteousness, that He for Himself wanteth not,
and therefore He giveth it away; hence it is called 'the gift of
righteousness' (Rom. 5:17). This righteousness, since Christ Jesus
the Lord has made Himself under the law, must be given away; for
the law doth not only bind him that is under it 'to do justly,'
but to use charity. Wherefore he must, he ought, by the law, if
he hath two coats, to give one to him that hath none. Now, our
Lord, indeed, hath two coats, one for Himself, and one to spare;
wherefore He freely bestows one upon those that have none. And
thus, Christiana, and Mercy, and the rest of you that are here,
doth your pardon come by deed, or by the work of another man.
Your Lord Christ is He that has worked, and has given away what
he wrought for, to the next poor beggar He meets.[99]

But, again, in order to pardon by deed, there must something be
paid to God as a price, as well as something prepared to cover us
withal. Sin has delivered us up to the just curse of a righteous law;
now, from this curse we must be justified by way of redemption, a
price being paid for the harms we have done (Rom. 4:24); and this
is by the blood of your Lord, who came and stood in your place and
stead, and died your death for your transgressions (Gal. 3:13).
Thus has He ransomed you from your transgressions by blood, and
covered your polluted and deformed souls with righteousness. For
the sake of which, God passeth by you, and will not hurt you, when
He comes to judge the world.

CHRIST. This is brave. Now, I see there was something to be learned
by our being pardoned by word and deed. Good Mercy, let us labour
to keep this in mind; and my children, do you remember it also.
But, Sir, was not this it that made my good Christian's burden
fall from off his shoulder, and that made him give three leaps
for joy?[100]

GREAT-HEART. Yes, it was the belief of this, that cut those
strings, that could not be cut by other means; and it was to give
him a proof of the virtue of this, that he was suffered to carry
his burden to the Cross.

CHRIST. I thought so; for though my heart was lightful and joyous
before, yet it is ten times more lightsome and joyous now. And I
am persuaded by what I have felt, though I have felt but little as
yet, that if the most burdened man in the world was here, and did
see and believe as I now do, it would make his heart the more merry
and blithe.[101]

GREAT-HEART. There is not only comfort, and the ease of a burden
brought to us, by the sight and consideration of these, but an
endeared affection begot in us by it; for who can, if he doth but
once think that pardon comes not only by promise, but thus, but be
affected with the way and means of his redemption, and so, with
the Man that hath wrought it for him?

CHRIST. True; methinks it makes my heart bleed to think that He
should bleed for me. O Thou loving One! O Thou blessed One! Thou
deservest to have me; Thou hast bought me; Thou deservest to have
me all; Thou hast paid for me ten thousand times more than I am
worth! No marvel that this made the water stand in my husband's
eyes, and that it made him trudge so nimbly on; I am persuaded he
wished me with him; but, vile wretch that I was, I let him come
all alone. O Mercy, that thy father and mother were here; yea,
and Mrs. Timorous also; nay, I wish now with all my heart, that
here was Madam Wanton too. Surely, surely their hearts would be
affected; nor could the fear of the one, nor the powerful lusts
of the other, prevail with them to go home again, and to refuse
to become good pilgrims.[102]

GREAT-HEART. You speak now in the warmth of your affections. Will
it, think you, be always thus with you? Besides, this is not
communicated to everyone that did see your Jesus bleed. There
were that stood by, and that saw the blood run from His heart to
the ground, and yet were so far off this, that, instead of lamenting,
they laughed at Him; and, instead of becoming His disciples,
did harden their hearts against Him. So that all that you have,
my daughters, you have by a peculiar impression made by a Divine
contemplating upon what I have spoken to you. Remember that it
was told you, that the hen, by her common call, gives no meat to
her chickens. This you have, therefore, by a special grace.[103]

Now, I saw still in my dream, that they went on until they were
come to the place that Simple, and Sloth, and Presumption,[104] lay
and slept in, when Christian went by on pilgrimage; and, behold,
they were hanged up in irons a little way off on the other side.[105]

MERCY. Then said Mercy to him that was their guide and conductor,
What are those three men? and for what are they hanged there?

GREAT-HEART. These three men were men of very bad qualities. They
had no mind to be pilgrims themselves, and whosoever they could
they hindered. They were for sloth and folly themselves, and whoever
they could persuade with, they made so too; and, withal, taught
them to presume that they should do well at last. They were asleep
when Christian went by; and now you go by, they are hanged.[106]

MERCY. But could they persuade any to be of their opinion?

GREAT-HEART. Yes; they turned several out of the way. There was
Slow-pace that they persuaded to do as they. They also prevailed
with one Short-wind, with one No-heart, with one Linger-after-lust,
and with one Sleepy-head, and with a young woman, her name was
Dull, to turn out of the way, and become as they. Besides, they
brought up an ill report of your Lord, persuading others that He
was a taskmaster. They also brought up an evil report of the good
land, saying it was not half so good as some pretend it was. They
also began to vilify His servants, and to count the very best of
them meddlesome, troublesome, busybodies. Further, they could call
the bread of God husks; the comforts of His children, fancies;
the travel and labour of pilgrims, things to no purpose.[107]

CHRIST. Nay, said Christiana, if they were such, they shall never
be bewailed by me. They have but what they deserve; and I think it
is well that they hang so near the highway, that others may see
and take warning. But had it not been well if their crimes had
been engraven on some plate of iron or brass, and left here, even
where they did their mischiefs, for a caution to other bad men?

GREAT-HEART. So it is, as you well may perceive, if you will go a
little to the wall.

MERCY. No, no; let them hang, and their names rot, and their crimes
live forever against them. I think it a high favour that they were
hanged before we came hither; who knows else what they might have
done to such poor women as we are? Then she turned it into a song,
saying--


Now then, you three, hang there, and be a sign
To all that shall against the truth combine.
And let him that comes after fear this end,
If unto pilgrims he is not a friend.
And thou, my soul, of all such men beware,
That unto holiness opposers are.


Thus they went on, till they came at the foot of the Hill
Difficulty,[108] where, again, their good friend, Mr. Great-heart,
took an occasion to tell them of what happened there when Christian
himself went by. So he had them first to the spring. Lo, said
he, this is the spring that Christian drank of, before he went up
this hill; and then it was clear and good, but now it is dirty with
the feet of some that are not desirous that pilgrims here should
quench their thirst (Ezek. 34:18). Thereat Mercy said, And why so
envious, trow? But, said their guide, it will do, if taken up, and
put into a vessel that is sweet and good; for then the dirt will
sink to the bottom, and the water come out by itself more clear.[109]
Thus, therefore, Christiana and her companions were compelled to
do. They took it up, and put it into an earthen pot, and so let
it stand till the dirt was gone to the bottom, and then they drank
thereof.[110] Next, he showed them the two by-ways that were at the
foot of the hill, where Formality and Hypocrisy lost themselves.
And, said he, these are dangerous paths. Two were here cast away
when Christian came by. And although, as you see, these ways are
since stopped up with chains, posts, and a ditch, yet there are
that will choose to adventure here, rather than take the pains to
go up this hill.[111]

CHRIST. 'The way of transgressors is hard' (Prov. 13:15). It is a
wonder that they can get into those ways without danger of breaking
their necks.

GREAT-HEART. They will venture. Yea, if at any time any of the
King's servants do happen to see them, and do call unto them, and
tell them that they are in the wrong ways, and do bid them beware
the danger, then they will railingly return them answer, and say,
'As for the word that thou hast spoken unto us in the name of
the Lord, we will not hearken unto thee; but we will certainly
do whatsoever thing goeth forth out of our own mouth,' &c. (Jer.
44:16, 17). Nay, if you look a little further, you shall see that
these ways are made cautionary enough, not only by these posts,
and ditch, and chain; but also by being hedged up, yet they will
choose to go there.[112]

CHRIST. They are idle; they love not to take pains; uphill way is
unpleasant to them. So it is fulfilled unto them as it is written,
'The way of the slothful man is as an hedge of thorns' (Prov.
15:19). Yea, they will rather choose to walk upon a snare, than
to go up this hill, and the rest of this way to the city.

Then they set forward, and began to go up the hill, and up the
hill they went; but before they got to the top, Christiana began
to pant; and said, I dare say, this is a breathing hill. No marvel
if they that love their ease more than their souls, choose to
themselves a smoother way.[113] Then said Mercy, I must sit down;
also the least of the children began to cry. Come, come, said
Great-heart, sit not down here, for a little above is the Prince's
arbour. Then took he the little boy by the hand, and led him up
thereto.

When they were come to the arbour, they were very willing to sit
down, for they were all in a pelting heat. Then said Mercy, How
sweet is rest to them that labour[114] (Matt. 11:28). And how good
is the Prince of pilgrims, to provide such resting-places for them!
Of this arbour I have heard much; but I never saw it before. But
here let us beware of sleeping; for, as I have heard, for that it
cost poor Christian dear.

Then said Mr. Great-heart to the little ones, Come, my pretty
boys, how do you do? What think you now of going on pilgrimage?
Sir, said the least, I was almost beat out of heart? but I thank
you for lending me a hand at my need.[115] And I remember now what
my mother hath told me, namely, that the way to Heaven is as up
a ladder, and the way to hell is as down a hill. But I had rather
go up the ladder to life, than down the hill to death.[116]

Then said Mercy, But the proverb is, To go down the hill is easy.
But James said (for that was his name), The day is coming, when,
in my opinion, going down hill will be the hardest of all. 'Tis
a good boy, said his Master, thou hast given her a right answer.
Then Mercy smiled; but the little boy did blush.[117]

CHRIST. Come, said Christiana, will you eat a bit, a little to
sweeten your mouths, while you sit here to rest your legs? For I
have here a piece of pomegranate, which Mr. Interpreter put in my
hand, just when I came out of His doors. He gave me also a piece
of a honeycomb, and a little bottle of spirits. I thought He gave
you something, said Mercy, because He called you aside. Yes; so
He did, said the other. But, said Christiana, it shall still be,
as I said it should, when at first we came from home, thou shalt
be a sharer in all the good that I have, because thou so willingly
didst become my companion. Then she gave to them, and they did eat,
both Mercy and the boys. And, said Christiana to Mr. Great-heart,
Sir, will you do as we? But he answered, You are going on pilgrimage,
and presently I shall return. Much good may what you have do to
you. At home I eat the same every day. Now, when they had eaten
and drank, and had chatted a little longer, their guide said to
them. The day wears away, if you think good, let us prepare to
be going. So they got up to go, and the little boys went before.
But Christiana forgot to take her bottle of spirits with her; so
she sent her little boy back to fetch it. Then said Mercy, I think
this is a losing place. Here Christian lost his roll; and here
Christiana left her bottle behind her. Sir, what is the cause of
this? So their guide made answer, and said, The cause is sleep or
forgetfulness. Some sleep when they should keep awake; and some
forget when they should remember; and this is the very cause why,
often at the resting-places, some pilgrims, in some things, come
off losers. Pilgrims should watch, and remember what they have
already received under their greatest enjoyments; but for want
of doing so, ofttimes their rejoicing ends in tears, and their
sunshine in a cloud.[118] Witness the story of Christian at this
place.[119]

When they were come to the place where Mistrust and Timorous met
Christian to persuade him to go back for fear of the lions, they
perceived as it were a stage, and before it, towards the road, a
broad plate, with a copy of verses written thereon, and underneath,
the reason of raising up of that stage in that place, rendered.
The verses were these--


Let him who sees this stage take heed
Unto his heart and tongue;
Lest if he do not, here he speed,
As some have long agone.


The words underneath the verses were, 'This stage, was built
to punish such upon, who through Timorousness or Mistrust, shall
be afraid to go further on pilgrimage; also, on this stage, both
Mistrust and Timorous were burned through the tongue with a hot
iron, for endeavouring to hinder Christian in his journey.'[120]
Then said Mercy, This is much like to the saying of the Beloved,
'What shall be given unto thee? or what shall be done unto thee, thou
false tongue? Sharp arrows of the mighty, with coals of juniper'
(Psa. 120:3-4).

So they went on, till they came within sight of the lions. Now Mr.
Great-heart was a strong man, So he was not afraid of a lion; but
yet when they were come up to the place where the lions were, the
boys that went before were glad when to cringe behind, for they
were afraid of the lions; so they stepped back, and went behind.
At this their guide smiled, and said, How now, my boys, do you
love to go before, when no danger doth approach, and love to come
behind so soon as the lions appear?

Now, as they went up, Mr. Great-heart drew his sword, with intent
to make a way for the Pilgrims, in spite of the lions. Then there
appeared one, that it seems, had taken upon him to back the lions;
and he said to the Pilgrims' guide, What is the cause of your coming
hither? Now the name of that man was Grim, or Bloody-man, because
of his slaying of Pilgrims, and he was of the race of the giants.[121]

GREAT-HEART. Then said the Pilgrims' guide, These women and children
are going on pilgrimage; and this is the way they must go, and go
it they shall, in spite of thee and the lions.[122]

GRIM. This is not their way, neither shall they go therein. I am come
forth to withstand them, and to that end will back the lions.[123]

Now, to say truth, by reason of the fierceness of the lions, and of
the grim carriage of him that did back them, this way had of late
lain much unoccupied, and was almost all grown over with grass.

CHRIST. Then said Christiana, Though the highways have been
unoccupied heretofore, and though the travelers have been made in
time past to walk through by-paths, it must not be so now I am
risen. Now 'I am risen a mother in Israel' (Judg. 5:6, 7).

GRIM. Then he swore by the lions, but it should; and therefore bid
them turn aside, for they should not have passage there.

GREAT-HEART. But their guide made first his approach unto Grim,
and laid so heavily at him with his sword, that he forced him to
a retreat.[124]

GRIM. Then said he that attempted to back the lions, Will you slay
me upon mine own ground?

GREAT-HEART. It is the King's highway that we are in, and in His
way it is that thou hast placed thy lions; but these women and
these children, though weak, shall hold on their way in spite
of thy lions. And with that he gave him again a downright blow,
and brought him upon his knees. With this blow he also broke his
helmet, and with the next he cut off an arm. Then did the giant roar
so hideously, that his voice frighted the women, and yet they were
glad to see him lie sprawling upon the ground. Now the lions were
chained, and so of themselves could do nothing.[125] Wherefore,
when old Grim, that intended to back them, was dead, Mr. Great-heart
said to the Pilgrims, Come now, and follow me, and no hurt shall
happen to you from the lions. They therefore went on, but the women
trembled as they passed by them; the boys also looked as if they
would die, but they all got by without further hurt.[126] Now then
they were within sight of the Porter's Lodge, and they soon came
up unto it; but they made the more haste after this to go thither,
because it is dangerous travelling there in the night. So when
they were come to the gate, the guide knocked, and the Porter
cried, Who is there? But as soon as the guide had said, It is I,
he knew his voice, and came down (for the guide had oft before
that, come thither, as a conductor of pilgrims). When he was come
down, he opened the gate, and seeing the guide standing just before
it (for he saw not the women, for they were behind him), he said
unto him, How now, Mr. Great-heart, what is your business here so
late tonight? I have brought, said he, some pilgrims hither, where,
by my Lord's commandment, they must lodge; I had been here some
time ago, had I not been opposed by the giant that did use to back
the lions; but I, after a long and tedious combat with him, have
cut him off, and have brought the Pilgrims hither in safety.[127]

PORTER. Will you not go in, and stay till morning?

GREAT-HEART. No, I will return to my Lord tonight.

CHRIST. Oh, Sir, I know not how to be willing you should leave us
in our pilgrimage, you have been so faithful and so loving to us,
you have fought so stoutly for us, you have been so hearty in
counseling of us, that I shall never forget your favour towards
us.

MERCY. Then said Mercy, O that we might have thy company to our
journey's end! How can such poor women as we hold out in a way so
full of troubles as this way is, without a friend and defender?

JAMES. Then said James, the youngest of the boys, Pray, Sir, be
persuaded to go with us, and help us, because we are so weak, and
the way so dangerous as it is.[128]

GREAT-HEART. I am at my Lord's commandment; if He shall allot me
to be your guide quite through, I will willingly wait upon you.
But here you failed at first; for, when He bid me come thus far
with you, then you should have begged me of Him to have gone quite
through with you, and He would have granted your request. However,
at present, I must withdraw; and so, good Christiana, Mercy, and
my brave children, Adieu.

Then the Porter, Mr. Watchful, asked Christiana of her country, and
of her kindred; and she said, I came from the City of Destruction;
I am a widow woman, and my husband is dead; his name was Christian,
the Pilgrim. How! said the Porter, was he your husband? Yes, said
she, and these are his children; and this, pointing to Mercy, is
one of my townswomen. Then the Porter rang his bell, as at such
times he is wont, and there came to the door one of the damsels,
whose name was Humble-mind; and to her the Porter said, Go tell it
within, that Christiana, the wife of Christian, and her children,
are come hither on pilgrimage. She went in, therefore, and told
it. But O what noise for gladness was there within, when the damsel
did but drop that word out of her mouth! So they came with haste
to the Porter, for Christiana stood still at the door. Then some
of the most grave said unto her, Come in, Christiana, come in,
thou wife of that good man; come in, thou blessed woman; come in,
with all that are with thee. So she went in, and they followed
her that were her children and her companions. Now when they were
gone in, they were had into a very large room, where they were
bidden to sit down; so they sat down, and the chief of the house
was called to see and welcome the guests. Then they came in, and
understanding who they were, did salute each other with a kiss,
and said, Welcome, ye vessels of the grace of God; welcome to us
your friends.[129]

Now, because it was somewhat late, and because the Pilgrims were
weary with their journey, and also made faint with the sight of
the fight, and of the terrible lions, therefore they desired, as
soon as might be, to prepare to go to rest. Nay, said those of the
family, refresh yourselves first with a morsel of meat; for they
had prepared for them a lamb, with the accustomed sauce belonging
thereto[130] (Exo. 12:21, 28; John 1:29); for the Porter had heard
before of their coming, and had told it to them within. So when
they had supped, and ended their prayer with a psalm, they desired
they might go to rest. But let us, said Christiana, if we may be so
bold as to choose, be in that chamber[131] that was my husband's
when he was here; so they had them up thither, and they lay all in
a room. When they were at rest, Christiana and Mercy entered into
discourse about things that were convenient.

CHRIST. Little did I think once, that when my husband went on
pilgrimage, I should ever have followed.

MERCY. And you as little thought of lying in his bed, and in his
chamber to rest, as you do now.

CHRIST. And much less did I ever think of seeing his face with
comfort, and of worshipping the Lord the King with him; and yet
now I believe I shall.

MERCY. Hark! Don't you hear a noise?

CHRIST. Yes; it is, as I believe, a noise of music, for joy that
we are here.[132]

MERCY. Wonderful! music in the house, music in the heart, and music
also in Heaven, for joy that we are here![133] Thus they talked a
while, and then betook themselves to sleep. So, in the morning,
when they were awake, Christiana said to Mercy:

CHRIST. What was the matter that you did laugh in your sleep
tonight? I suppose you were in a dream.

MERCY. So I was, and a sweet dream it was; but are you sure I
laughed?

CHRIST. Yes; you laughed heartily; but, prithee, Mercy, tell me
thy dream.

MERCY. I was a-dreamed that I sat all alone in a solitary place,
and was bemoaning of the hardness of my heart. Now, I had not sat
there long, but methought many were gathered about me, to see
me, and to hear what it was that I said. So they hearkened, and I
went on bemoaning the hardness of my heart. At this, some of them
laughed at me, some called me fool, and some began to thrust me
about. With that, methought I looked up, and saw one coming with
wings towards me. So he came directly to me, and said, Mercy, what
aileth thee? Now, when he had heard me make my complaint, he said
'Peace be to thee.' He also wiped mine eyes with his handkerchief,
and clad me in silver and gold. He put a chain about my neck, and
ear-rings in mine ears, and a beautiful crown upon my head (Ezek.
16:8-12). Then he took me by the hand, and said, Mercy, come after
me. So he went up, and I followed, till we came at a golden gate.
Then he knocked; and when they within had opened, the man went
in, and I followed him up to a throne, upon which one sat, and
He said to me, Welcome, daughter. The place looked bright and
twinkling, like the stars, or rather like the sun; and I thought
that I saw your husband there. So I awoke from my dream.[134] But
did I laugh?

CHRIST. Laugh! aye, and well you might, to see yourself so well.
For you must give me leave to tell you, that I believe it was
a good dream; and that, as you have begun to find the first part
true, so you shall find the second at last. 'God speaketh once,
yea twice, yet man perceiveth it not. In a dream, in a vision of
the night, when deep sleep falleth upon men, in slumberings upon
the bed'[135] (Job 28:14, 15). We need not, when a-bed, lie awake
to talk with God. He can visit us while we sleep, and cause us
then to hear His voice. Our heart ofttimes wakes when we sleep;
and God can speak to that, either by words, by proverbs, by signs
and similitudes, as well as if one was awake.[136]

MERCY. Well, I am glad of my dream; for I hope, ere long, to see
it fulfilled, to the making me laugh again.[137]

CHRIST. I think it is now high time to rise, and to know what we
must do.

MERCY. Pray, if they invite us to stay awhile, let us willingly
accept of the proffer. I am the willinger to stay awhile here, to
grow better acquainted with these maids. Methinks Prudence, Piety,
and Charity have very comely and sober countenances.[138]

CHRIST. We shall see what they will do. So when they were up and
ready, they came down, and they asked one another of their rest,
and if it were comfortable, or not.

MERCY. Very good, said Mercy; it was one of the best night's lodging
that ever I had in my life.

Then said Prudence and Piety, If you will be persuaded to stay here
awhile, you shall have what the house will afford.

CHAR. Aye, and that with a very good will, said Charity. So they
consented and staid there about a month, or above, and became very
profitable one to another. And because Prudence would see how
Christiana had brought up her children, she asked leave of her to
catechise them. So she gave her free consent.[139] Then she began
at the youngest, whose name was James.

PRUDENCE. And she said, Come, James, canst thou tell me who made
thee?

JAMES. God the Father, God the Son, and God the Holy Ghost.

PRUD. Good boy. And canst thou tell me who saves thee?

JAMES. God the Father, God the Son, and God the Holy Ghost.

PRUD. Good boy still. But how doth God the Father save thee?

JAMES. By his grace.

PRUD. How doth God the Son save thee?

JAMES. By His righteousness, death, and blood, and life.

PRUD. And how doth God the Holy Ghost save thee?

JAMES. By His illumination, by His renovation, and by His
preservation.[140]

Then said Prudence to Christiana, You are to be commended for
thus bringing up your children. I suppose I need not ask the rest
these questions, since the youngest of them can answer them so
well. I will therefore now apply myself to the next youngest.

PRUD. Then she said, Come, Joseph (for his name was Joseph), will
you let me catechise you?

JOSEPH. With all my heart.

PRUD. What is man?

JOSEPH. A reasonable creature, so made by God, as my brother said.

PRUD. What is supposed by this word 'saved'?

JOSEPH. That man, by sin, has brought himself into a state of
captivity and misery.

PRUD. What is supposed by his being saved by the Trinity?

JOSEPH. That sin is so great and mighty a tyrant, that none can
pull us out of its clutches, but God; and that God is so good and
loving to man, as to pull him indeed out of this miserable state.

PRUD. What is God's design in saving, of poor men?

JOSEPH. The glorifying of His name, of His grace, and justice,
&c., and the everlasting happiness of His creature.

PRUD. Who are they that must be saved?

JOSEPH. Those that accept of His salvation.[141]

PRUD. Good boy, Joseph; thy mother has taught thee well, and thou
hast hearkened to what she hath said unto thee. Then said Prudence
to Samuel, who was the eldest but one,

PRUD. Come, Samuel, are you willing that I should catechise you
also?

SAMUEL. Yes, forsooth, if you please.

PRUD. What is Heaven?

SAM. A place and state most blessed, because God dwelleth there.

PRUD. What is hell?

SAM. A place and state most woeful, because it is the dwelling-place
of sin, the devil, and death.

PRUD. Why wouldest thou go to Heaven?

SAM. That I may see God, and serve Him without weariness; that I
may see Christ, and love Him everlastingly; that I may have that
fullness of the Holy Spirit in me that I can by no means here enjoy.

PRUD. A very good boy also, and one that has learned well. Then
she addressed herself to the eldest, whose name was Matthew; and
she said to him, Come, Matthew, shall I also catechise you?

MATTHEW. With a very good will.

PRUD. I ask, then, if there were ever anything that had a being
antecedent to, or before God?

MATT. No; for God is eternal; nor is there anything excepting
Himself, that had a being until the beginning of the first day.
'For in six days the Lord made Heaven and earth, the sea, and all
that in them is.'

PRUD. What do you think of the Bible?

MATT. It is the holy Word of God.

PRUD. Is there nothing written therein but what you understand?

MATT. Yes. A great deal.

PRUD. What do you do when you meet with such places therein that
you do not understand?

MATT. I think God is wiser than I. I pray also that He will please
to let me know all therein that He knows will be for my good.[142]

PRUD. How believe you, as touching the resurrection of the dead?

MATT. I believe they shall rise, the same that was buried; the
same in nature, though not in corruption. And I believe this upon
a double account: First, because God has promised it secondly,
because He is able to perform it.[143]

Then said Prudence to the boys, You must still hearken to your
mother, for she can learn you more. You must also diligently give
ear to what good talk you shall hear from others; for, for your
sakes do they speak good things. Observe, also, and that with
carefulness, what the heavens and the earth do teach you; but
especially be much in the meditation of that Book that was the cause
of your father's becoming a pilgrim. I, for my part, my children,
will teach you what I can while you are here, and shall be glad
if you will ask me questions that tend to godly edifying. Now,
by that these Pilgrims had been at this place a week, Mercy had
a visitor that pretended some goodwill unto her, and his name was
Mr. Brisk, a man of some breeding, and that pretended to religion;
but a man that stuck very close to the world. So he came once or
twice, or more, to Mercy, and offered love unto her. Now Mercy was
of a fair countenance, and therefore the more alluring. Her mind
also was, to be always busying of herself in doing; for when she
had nothing to do for herself, she would be making of hose and
garments for others, and would bestow them upon them that had
need.[144] And Mr. Brisk, not knowing where or how she disposed
of what she made, seemed to be greatly taken, for that he found
her never idle. I will warrant her a good housewife, quoth he to
himself.[145]

Mercy then revealed the business to the maidens that were of the
house, and inquired of them concerning him, for they did know him
better than she.[146] So they told her, that he was a very busy
young man, and one that pretended to religion; but was, as they
feared, a stranger to the power of that which was good. Nay then,
said Mercy, I will look no more on him; for I purpose never to
have a clog to my soul.[147]

Prudence then replied that there needed no great matter of
discouragement to be given to him, her continuing so as she had
begun to do for the poor, would quickly cool his courage. So the
next time he comes, he finds her at her old work, a-making of
things for the poor. Then said he, What! always at it? Yes, said
she, either for myself or for others. And what canst thou earn a
day? quoth he. I do these things, said she, 'that I may he rich in
good works, laying up in store a good foundation against the time
to come, that I may lay hold on eternal life' (1 Tim. 6:17-19).
Why, prithee, what dost thou with them? said he. Clothe the naked,
said she. With that his countenance fell. So he forbore to come
at her again; and when he was asked the reason why, he said, that
Mercy was a pretty lass, but troubled with ill conditions.[148]
When he had left her, Prudence said, Did I not tell thee, that Mr.
Brisk would soon forsake thee? yea, he will raise up an ill report
of thee; for, notwithstanding his pretence to religion, and his
seeming love to Mercy, yet Mercy and he are of tempers so different,
that I believe they will never come together.

MERCY. I might have had husbands afore now, though I spake not of
it to any; but they were such as did not like my conditions, though
never did any of them find fault with my person. So they and I
could not agree.

PRUD. Mercy in our days is little set by, any further than as
to its name; the practice, which is set forth by thy conditions,
there are but few that can abide.

MERCY. Well, said Mercy, if nobody will have me, I will die a maid,
or my conditions shall be to me as a husband. For I cannot change
my nature; and to have one that lies cross to me in this, that I
purpose never to admit of as long as I live. I had a sister named
Bountiful, that was married to one of these churls; but he and she
could never agree; but because my sister was resolved to do as she
had begun, that is, to show kindness to the poor, therefore her
husband first cried her down at the cross, and then turned her out
of his doors.[149]

PRUD. And yet he was a professor, I warrant you.

MERCY. Yes, such a one as he was, and of such as he, the world is
now full; but I am for none of them all.

Now Matthew, the eldest son of Christiana, fell sick, and his
sickness was sore upon him, for he was much pained in his bowels,
so that he was with it, at times, pulled as it were both ends
together.[150] There dwelt also not far from thence, one Mr. Skill,
an ancient and well approved physician. So Christiana desired it,
and they sent for him, and he came. When he was entered the room,
and had a little observed the boy, he concluded that he was sick
of the gripes. Then he said to his mother, What diet has Matthew
of late fed upon? Diet, said Christiana, nothing but that which
is wholesome. The physician answered, This boy has been tampering
with something that lies in his maw undigested, and that will not
away without means. And I tell you, he must he purged, or else he
will die.

SAM. Then said Samuel, Mother, mother, what was that which my
brother did gather up and eat, so soon as we were come from the
gate that is at the head of this way? You know that there was an
orchard on the left hand, on the other side of the wall, and some
of the trees hung over the wall, and my brother did plash and did
eat.

CHRIST. True, my child, said Christiana, he did take thereof, and
did eat; naughty boy as he was, I did chide him, and yet he would
eat thereof.[151]

SKILL. I knew he had eaten something that was not wholesome food;
and that food, to wit, that fruit, is even the most hurtful of all.
It is the fruit of Beelzebub's orchard. I do marvel that none did
warn you of it; many have died thereof.

CHRIST. Then Christiana began to cry; and she said, O naughty boy!
and O careless mother! What shall I do for my son![152]

SKILL. Come, do not be too much dejected; the boy may do well
again, but he must purge and vomit.

CHRIST. Pray, Sir, try the utmost of your skill with him, whatever
it costs.

SKILL. Nay, I hope I shall be reasonable. So he made him a purge,
but it was too weak; it was said, it was made of the blood of a
goat, the ashes of a heifer, and with some of the juice of hyssop,
&c. (Heb. 10:1-4). When Mr. Skill had seen that that purge was
too weak, he made him one to the purpose; it was made excarne
et sanguine Christi [153] (John 6:54-57; Heb. 9:14). (You know
physicians give strange medicines to their patients). And it was
made up into pills, with a promise or two, and a proportionable
quantity of salt (Mark 9:49). Now he was to take them three at a
time fasting, in half a quarter of a pint of the tears of repentance.
When this potion was prepared, and brought to the boy, he was
loath to take it, though torn with the gripes, as if he should be
pulled in pieces. Come, come, said the physician, you must take
it. It goes against my stomach, said the boy (Zech. 12:10). I must
have you take it, said his mother. I shall vomit it up again, said
the boy. Pray, Sir, said Christiana to Mr. Skill, how does it
taste? It has no ill taste, said the doctor; and with that she
touched one of the pills with the tip of her tongue. Oh, Matthew,
said she, this potion is sweeter than honey. If thou lovest thy
mother, if thou lovest thy brothers, if thou lovest Mercy, if thou
lovest thy life, take it. So with much ado, after a short prayer
for the blessing of God upon it, he took it, and it wrought kindly
with him. It caused him to purge, it caused him to sleep, and rest
quietly; it put him into a fine heat and breathing sweat, and did
quite rid him of his gripes.[154] So in little time he got up,
and walked about with a staff, and would go from room to room,
and talk with Prudence, Piety, and Charity, of his distemper, and
how he was healed.[155]

So when the boy was healed, Christiana asked Mr. Skill, saying, Sir,
what will content you for your pains and care to, and of my child?
And he said, You must pay the Master of the College of Physicians,
according to rules made in that case and provided (Heb. 13:11-16).

CHRIST. But, Sir, said she, what is this pill good for else?

SKILL. It is an universal pill; it is good against all the diseases
that Pilgrims are incident to; and when it is well prepared, it
will keep good, time out of mind.

CHRIST. Pray, Sir, make me up twelve boxes of them; for if I can
get these, I will never take other physic.[156]

SKILL. These pills are good to prevent diseases, as well as to
cure when one is sick. Yea, I dare say it, and stand to it, that
if a man will but use this physic as he should, it will make him
live forever (John 6:50). But, good Christiana, thou must give
these pills no other way but as I have prescribed; for, if you
do, they will do no good.[157] So he gave unto Christiana physic
for herself, and her boys, and for Mercy; and bid Matthew take
heed how he eat any more green plums, and kissed them, and went
his way.

It was told you before, that Prudence bid the boys, that if at any
time they would, they should ask her some questions that might be
profitable, and she would say something to them.

MATT. Then Matthew, who had been sick, asked her, Why, for the
most part, physic should he bitter to our palates.

PRUD. To show how unwelcome the Word of God, and the effects
thereof, are to a carnal heart.

MATT. Why does physic, if it does good, purge, and cause that we
vomit?

PRUD. To show that the Word, when it works effectually, cleanseth
the heart and mind. For look, what the one doth to the body, the
other doth to the soul.[158]

MATT. What should we learn by seeing the flame of our fire go
upwards? and by seeing the beams and sweet influences of the sun
strike downwards?

PRUD. By the going up of the fire we are taught to ascend to
Heaven, by fervent and hot desires. And by the sun's sending his
heat, beams, and sweet influences downwards, we are taught that the
Saviour of the world, though high, reacheth down with His grace
and love to us below.

MATT. Where have the clouds their water?

PRUD. Out of the sea.

MATT. What may we learn from that?

PRUD. That ministers should fetch their doctrine from God.

MATT. Why do they empty themselves upon the earth?

PRUD. To show that ministers should give out what they know of God
to the world.

MATT. Why is the rainbow caused by the sun?

PRUD. To show that the covenant of God's grace is confirmed to us
in Christ.

MATT. Why do the springs come from the sea to us, through the
earth?

PRUD. To show that the grace of God comes to us through the body
of Christ.

MATT. Why do some of the springs rise out of the tops of high
hills?

PRUD. To show that the spirit of grace shall spring up in some that
are great and mighty, as well as in many that are poor and low.

MATT. Why doth the fire fasten upon the candlewick?

PRUD. To show, that unless grace doth kindle upon the heart there
will be no true light of life in us.

MATT. Why is the wick and tallow, and all, spent to maintain the
light of the candle?

PRUD. To show that body and soul, and all, should be at the service
of, and spend themselves to maintain, in good condition, that
grace of God that is in us.

MATT. Why doth the pelican pierce her own breast with her bill?

PRUD. To nourish her young ones with her blood, and thereby to
show that Christ the blessed so loveth His young, His people, as
to save them from death by His blood.

MATT. What may one learn by hearing the cock crow?

PRUD. Learn to remember Peter's sin, and Peter's repentance. The
cock's crowing shows also that day is coming on; let then the
crowing of the cock put thee in mind of that last and terrible day
of judgment.[159]

Now, about this time their month was out; wherefore they signified
to those of the house that it was convenient for them to up and be
going. Then said Joseph to his mother, It is convenient that you
forget not to send to the house of Mr. Interpreter, to pray him to
grant that Mr. Great-heart should be sent unto us, that he may be
our conductor the rest of our way. Good boy, said she, I had almost
forgot. So she drew up a petition,[160] and prayed Mr. Watchful,
the Porter, to send it by some fit man, to her good friend Mr.
Interpreter; who, when it was come, and He had seen the contents
of the petition, said to the messenger, Go tell them that I will
send him.

When the family where Christiana was, saw that they had a purpose
to go forward, they called the whole house together, to give thanks
to their King for sending of them such profitable guests as these.
Which done, they said to Christiana, And shall we not show thee
something, according as our custom is to do to pilgrims, on which
thou mayest meditate when thou art upon the way? So they took
Christiana, her children, and Mercy, into the closet, and showed
them one of the apples that Eve did eat of, and that she also did
give to her husband, and that for the eating, of which they both
were turned out of Paradise; and asked her what she thought that
was? Then Christiana said, It is food or poison, I know not
which.[161] So they opened the matter to her, and she held up her
hands and wondered[162] (Gen. 3:6; Rom. 7:24).

Then they had her to a place, and showed her Jacob's ladder. Now at
that time there were some angels ascending upon it. So Christiana
looked, and looked, to see the angels go up; and so did the rest
of the company. Then they were going into another place, to show
them something else; but James said to his mother, Pray, bid
them stay here a little longer, for this is a curious sight.[163]
So they turned again, and stood feeding their eyes with this so
pleasant a prospect (Gen. 28:12; John 1:51). After this, they had
them into a place where did hang up a golden anchor, so they bid
Christiana take it down; for, said they, you shall have it with you,
for it is of absolute necessity that you should, that you may lay
hold of that within the veil, and stand steadfast, in case you should
meet with turbulent weather; so they were glad thereof[164] (Heb.
6:19). Then they took them, and had them to the mount upon which
Abraham our father had offered up Isaac his son, and showed them
the altar, the wood, the fire, and the knife, for they remain to
be seen to this very day (Gen. 22:9). When they had seen it, they
held up their hands and blessed themselves, and said, O what a man
for love to his Master, and for denial to himself, was Abraham!
After they had showed them all these things, Prudence took them into
the dining-room, where stood a pair of excellent virginals;[165]
so she played upon them, and turned what she had showed them into
this excellent song, saying--


Eve's apple we have showed you,
Of that be you aware;
You have seen Jacob's ladder, too,
Upon which angels are.
An anchor you received have;
But let not these suffice,
Until, with Abr'am, you have gave
Your best a sacrifice.


Now, about this time, one knocked at the door; so the Porter opened,
and behold Mr. Great-heart was there; but when he was come in,
what joy was there! For it came now fresh again into their minds,
how but a while ago he had slain old Grim Bloody-man the giant,
and had delivered them from the lions.

Then said Mr. Great-heart to Christiana, and to Mercy, My Lord
hath sent each of you a bottle of wine, and also some parched corn,
together with a couple of pomegranates; He has also sent the boys
some figs and raisins, to refresh you in your way.[166]

Then they addressed themselves to their journey; and Prudence and
Piety went along with them. When they came at the gate, Christiana
asked the Porter if any of late went by? He said, No; only one
some time since, who also told me, that of late there had been a
great robbery committed on the King's highway, as you go; but, he
said, the thieves are taken, and will shortly he tried for their
lives.[167] Then Christiana and Mercy were afraid; but Matthew
said, Mother, fear nothing, as long as Mr. Great-heart is to go
with us, and to be our conductor.

Then said Christiana to the Porter, Sir, I am much obliged to you
for all the kindnesses that you have showed me since I came hither;
and also for that you have been so loving and kind to my children;
I know not how to gratify your kindness. Wherefore, pray, as a
token of my respects to you, accept of this small mite; so she put
a gold angel in his hand, and he made her a low obeisance, and
said, Let thy garments be always white, and let thy head want no
ointment.[168] Let Mercy live, and not die, and let not her works
be few. And to the boys he said, Do you fly youthful lusts, and
follow after godliness with them that are grave and wise; so shall
you put gladness into your mother's heart, and obtain praise of
all that are sober-minded. So they thanked the Porter, and departed.

Now I saw in my dream, that they went forward until they were come
to the brow of the hill, where Piety, bethinking herself, cried
out, Alas! I have forgot what I intended to bestow upon Christiana
and her companions; I will go back and fetch it. So she ran and
fetched it. While she was gone, Christiana thought she heard in a
grove, a little way off, on the right hand, a most curious melodious
note, with words much like these--


Through all my life Thy favour is
So frankly show'd to me,
That in Thy house for evermore
My dwelling-place shall be.


And, listening still, she thought she heard another answer it,
saying--


For why? The Lord our God is good,
His mercy is forever sure;
His truth at all times firmly stood,
And shall from age to age endure.


So Christiana asked Prudence what it was that made those curious
notes? They are, said she, our country birds; they sing these notes
but seldom, except it be at the spring, when the flowers appear, and
the sun shines warm, and then you may hear them all day long[169]
(Song 2:11, 12). I often, said she, go out to hear them; we also
ofttimes keep them tame in our house. They are very fine company for
us when we are melancholy; also they make the woods, and groves,
and solitary places, places desirous to be in.[170]

By this time Piety was come again; so she said to Christiana,
Look here, I have brought thee a scheme of all those things that
thou hast seen at our house, upon which thou mayest look when
thou findest thyself forgetful, and call those things again to
remembrance for thy edification and comfort.[171]

Now they began to go down the hill into the Valley of Humiliation.
It was a steep hill, and the way was slippery; but they were very
careful, so they got down pretty well. When they were down in the
Valley,[172] Piety said to Christiana, This is the place where
Christian your husband met with the foul fiend Apollyon, and where
they had that dreadful fight that they had; I know you cannot but
have heard thereof, But be of good courage, as long as you have
here Mr. Great-heart to be your guide and conductor, we hope you
will fare the better. So when these two had committed the Pilgrims
unto the conduct of their guide, he went forward, and they went
after.

GREAT-HEART. Then said Mr. Great-heart, We need not to be so afraid
of this Valley, for here is nothing to hurt us, unless we procure
it to ourselves. It is true, Christian did here meet with Apollyon,
with whom he also had a sore combat; but that fray was the fruit
of those slips that he got in his going down the hill; for they
that get slips there, must look for combats here. And hence it is,
that this Valley has got so hard a name. For the common people,
when they hear that some frightful thing has befallen such a one
in such a place, are of an opinion, that that place is haunted
with some foul fiend, or evil spirit; when, alas! it is for the
fruit of their doing, that such things do befall them there.

This Valley of Humiliation is of itself as fruitful a place, as
any the crow flies over; Christian was and I am persuaded, if we
could hit upon it, we might find somewhere hereabouts, something
that might give us an account why Christian was so hardly beset
in this place.

Then James said to his mother, Lo, yonder stands a pillar, and it
looks as if something was written thereon; let us go and see what
it is. So they went, and found there written, 'Let Christian's
slips, before he came hither, and the battles that he met with
in this place, be a warning to those that come after.' Lo, said
their guide, did not I tell you, that there was something hereabouts,
that would give intimation of the reason why Christian was so hard
beset in this place? Then, turning himself to Christiana, he said,
No disparagement to Christian, more than to many others, whose hap
and lot his was; for it is easier going up, than down this hill,
and that can he said but of few hills in all these parts of the
world. But we will leave the good man, he is at rest, he also had
a brave victory over his enemy; let Him grant that dwelleth above,
that we fare no worse, when we come to be tried, than he.

But we will come again to this Valley of Humiliation. It is the
best and most useful brave piece of ground in all those parts. It
is fat ground, and, as you see, consisteth much in meadows; and
if a man were to come here in the summer-time, as we do now, if
he knew not anything before, thereof, and if he also delighted
himself in the sight of his eyes, he might see that that would
be delightful to him. Behold how green this Valley is, also
how beautified with lilies[173] (Song. 2:1). I have also known
many labouring men that have got good estates in this Valley of
Humiliation 'for God resisteth the proud, but gives grace unto
the humble,' (James 4:6; 1 Peter 5:5), for indeed it is a very
fruitful soil, and doth bring forth by handfuls.[174] Some also
have wished, that the next way to their Father's house were here,
that they might be troubled no more with either hills or mountains
to go over; but the way is the way, and there is an end.[175]

Now, as they were going along and talking, they espied a boy
feeding his father's sheep. The boy was in very mean clothes, but
of a very fresh and well-favoured countenance; and as he sat by
himself, he sang. Hark, said Mr. Great-heart, to what the shepherd's
boy saith. So they hearkened, and he said--


He that is down needs fear no fall;
He that is low, no pride;
He that is humble, ever shall
Have God to be his guide.(Phil. 4:12, 13)
I am content with what I have,
Little be it, or much;
And, Lord, contentment still I crave,
Because Thou savest such.
Fullness to such a burden is,
That go on pilgrimage;
Here little, and hereafter bliss,
Is best from age to age.[176](Heb. 13:5)


Then said the guide, Do you hear him? I will dare to say,
that this boy lives a merrier life, and wears more of that herb
called heart's-ease in his bosom, than he that is clad in silk and
velvet;[177] but we will proceed in our discourse.

In this Valley our Lord formerly had His country house; He loved
much to be here; He loved also to walk these meadows, for He found
the air was pleasant.[178] Besides, here a man shall be free from
the noise, and from the hurryings of this life. All states are full
of noise and confusion, only the Valley of Humiliation is that empty
and solitary place. Here a man shall not be so let and hindered in
his contemplation, as in other places he is apt to be. This is a
Valley that nobody walks in, but those that love a pilgrim's life.
And though Christian had the hard hap to meet here with Apollyon,
and to enter with him a brisk encounter, yet I must tell you, that
in former times men have met with angels here, have found pearls
here, and have in this place found the words of life[179] (Hosea
12:4, 5).

Did I say, our Lord had here in former days his country-house, and
that He loved here to walk? I will add, in this place, and to the
people that live, and trace these grounds, He has left a yearly
revenue, to be faithfully paid them at certain seasons, for their
maintenance by the way, and for their further encouragement to go
on in their pilgrimage (Matt. 11:29).

SAMUEL.[180] Now, as they went on, Samuel said to Mr. Great-heart;
Sir, I perceive that in this Valley my father and Apollyon had
their battle; but whereabout was the fight? for I perceive this
Valley is large.

GREAT-HEART. Your father had that battle with Apollyon, at a place
yonder, before us, in a narrow passage, just beyond Forgetful
Green.[181] And indeed, that place is the most dangerous place in
all these parts. For if at any time the pilgrims meet with any
brunt, it is when they forget what favours they have received,
and how unworthy they are of them.[182] This is the place also,
where others have been hard put to it; but more of the place when
we are come to it; for I persuade myself, that to this day there
remains either some sign of the battle, or some monument to testify
that such a battle there was fought.

MERCY. Then said Mercy, I think I am as well in this Valley, as I
have been anywhere else in all our journey; the place, methinks,
suits with my spirit. I love to be in such places where there is
no rattling with coaches, nor rumbling with wheels; methinks, here
one may, without much molestation, be thinking what he is, whence
he came, what he has done, and to what the King has called him;
here one may think, and break at heart, and melt in one's spirit,
until one's eyes become like 'the fish-pools of Heshbon' (Song.
7:4). They that go rightly through this Valley of Baca, make it
a well, the rain that God sends down from Heaven upon them that
are here, also filleth the pools (Psa. 84:6, 7). This Valley is
that from whence also the King will give to His their vineyards
(Hosea 2:15); and they that go through it, shall sing, as Christian
did, for all he met with Apollyon.

GREAT-HEART. It is true, said their guide, I have gone through
this Valley many a time, and never was better than when here. I
have also been a conductor to several pilgrims, and they have
confessed the same. 'To this man will I look (saith the King), even
to him that is poor and of a contrite spirit, and trembleth at My
Word'[183] (Isa. 66:2).

Now they were come to the place where the afore-mentioned battle
was fought. Then said the guide to Christiana, her children, and
Mercy, This is the place, on this ground Christian stood, and up
there came Apollyon against him. And look, did not I tell you?
here is some of your husband's blood upon these stones to this
day; behold, also, how here and there are yet to be seen upon the
place, some of the shivers of Apollyon's broken darts; see also,
how they did beat the ground with their feet as they fought, to
make good their places against each other; how also, with their
by-blows, they did split the very stones in pieces. Verily,
Christian did here play the man, and showed himself as stout,
as could, had he been there, even Hercules himself.[184] When
Apollyon was beat, he made his retreat to the next Valley, that
is called, the Valley of the Shadow of Death, unto which we shall
come anon.[185]

Lo, yonder also stands a monument, on which is engraven this
battle, and Christian's victory, to his fame throughout all ages.
So, because it stood just on the wayside before them, they stepped
to it, and read the writing, which word for word was this--


Hard by, here was a battle fought,
Most strange, and yet most true;[186]
Christian and Apollyon sought
Each other to subdue.
The man so bravely play'd the man,
He made the fiend to fly;
Of which a monument I stand,
The same to testify.


When they had passed by this place, they came upon the borders of
the Shadow of Death; and this Valley was longer than the other; a
place, also, most strangely haunted with evil things, as many are
able to testify;[187] but these women and children went the better
through it, because they had daylight, and because Mr. Great-heart
was their conductor.

When they were entered upon this Valley, they thought that they heard
a groaning, as of dead men, a very great groaning. They thought,
also, they did hear words of lamentation spoken, as of some in
extreme torment. These things made the boys to quake, the women
also looked pale and wan; but their guide bid them be of good
comfort.

So they went on a little further, and they thought that they felt
the ground begin to shake under them, as if some hollow place was
there; they heard also a kind of a hissing, as of serpents, but
nothing as yet appeared. Then said the boys, Are we not yet at the
end of this doleful place? But the guide also bid them be of good
courage, and look well to their feet, lest haply, said he, you be
taken in some snare.[188]

Now James began to be sick, but I think the cause thereof was fear;
so his mother gave him some of that glass of spirits that she had
given her at the Interpreter's house, and three of the pills that
Mr. Skill had prepared, and the boy began to revive. Thus they
went on, till they came to about the middle of the Valley, and
then Christiana said, Methinks I see something yonder upon the
road before us, a thing of such a shape such as I have not seen.
Then said Joseph, Mother, what is it? An ugly thing, child; an
ugly thing, said she. But, mother, what is it like? said he. It
is like I cannot tell what, said she. And now it was but a little
way off; then said she, It is nigh.

Well, well, said Mr. Great-heart, Let them that are most afraid,
keep close to me. So the fiend came on, and the conductor met it;
but when it was just come to him, it vanished to all their sights.
Then remembered they what had been said some time ago, 'Resist the
devil, and he will flee from you' (James 4:7).

They went therefore on, as being a little refreshed; but they
had not gone far, before Mercy, looking behind her, saw, as she
thought, something most like a lion, and it came a great padding
pace after; and it had a hollow voice of roaring; and at every
roar that it gave, it made all the Valley echo, and their hearts
to ache, save the heart of him that was their guide. So it came up;
and Mr. Great-heart went behind, and put the Pilgrims all before
him. The lion also came on apace, and Mr. Great-heart addressed
himself to give him battle. But when he saw that it was determined
that resistance should be made, he also drew back, and came no
further[189] (1 Peter 5:8, 9).

Then they went on again, and their conductor did go before them,
till they came at a place where was cast up a pit the whole breadth
of the way; and, before they could be prepared to go over that,
a great mist and darkness fell upon them, so that they could not
see. Then said the Pilgrims, Alas! now what shall we do? But their
guide made answer, Fear not, stand still, and see what an end will
be put to this also. So they staid there, because their path was
marred. They then also thought that they did hear more apparently
the noise and rushing of the enemies; the fire, also, and the
smoke of the pit, was much easier to be discerned.[190] Then said
Christiana to Mercy, Now I see what my poor husband went through;
I have heard much of this place, but I never was here before now.
Poor man, he went here all alone in the night; he had night almost
quite through the way; also, these fiends were busy about him,
as if they would have torn him in pieces. Many have spoke of it,
but none can tell what the Valley of the Shadow of Death should
mean, until they come in it themselves. 'The heart knows its own
bitterness; and a stranger intermeddleth not with its joy.' To be
here is a fearful thing.

GREAT-HEART. This is like doing business in great waters, or like
going down into the deep; this is like being in the heart of the
sea, and like going down to the bottoms of the mountains; now it
seems as if the earth, with its bars, were about us forever. But
let them that walk in darkness, and have no light, trust in the
name of the Lord, and stay upon their God[191] (Isa. 1:10). For my
part, as I have told you already, I have gone often through this
Valley, and have been much harder put to it than now I am, and
yet you see I am alive. I would not boast, for that I am not mine
own saviour; but I trust we shall have a good deliverance. Come,
let us pray for light to Him that can lighten our darkness, and
that can rebuke not only these, but all the Satans in hell.

So they cried and prayed, and God sent light and deliverance, for
there was now no let in their way; no not there, where but now they
were stopped with a pit. Yet they were not got through the Valley;
so they went on still, and behold great stinks and loathsome smells,
to the great annoyance of them.[192] Then said Mercy to Christiana,
There is not such pleasant being here, as at the gate, or at the
Interpreter's, or at the house where we lay last.

O but, said one of the boys, it is not so bad to go through here,
as it is to abide here always; and for aught I know, one reason
why we must go this way to the house prepared for us, is, that
our home might be made the sweeter to us.[193]

Well said, Samuel, quoth the guide, thou hast now spoke like
a man. Why, if ever I get out here again said the boy, I think I
shall prize light and good way better than ever I did in all my
life. Then said the guide, We shall he out by and by.[194]

So on they went, and Joseph said, Cannot we see to the end of this
Valley as yet? Then said the guide, Look to your feet, for you shall
presently be among the snares. So they looked to their feet, and
went on; but they were troubled much with the snares. Now, when
they were come among the snares, they espied a man cast into the
ditch on the left hand, with his flesh all rent and torn. Then said
the guide, That is one Heedless, that was agoing this way; he has
lain there a great while.[195] There was one Take-heed with him,
when he was taken and slain; but he escaped their hands. You
cannot imagine how many are killed hereabout, and yet men are so
foolishly venturous, as to set out lightly on pilgrimage, and to
come without a guide.[196] Poor Christian! it was a wonder that he
here escaped; but he was beloved of his God: also, he had a good
heart of his own,[197] or else he could never have done it. Now they
drew towards the end of the way; and just there where Christian
had seen the cave when he went by, out thence came forth Maul, a
giant. This Maul did use to spoil young pilgrims with sophistry;
and he called Great-heart by his name, and said unto him, How many
times have you been forbidden to do these things? Then said Mr.
Great-heart, What things? What things? quoth the giant; you know
what things; but I will put an end to your trade. But pray, said
Mr. Great-heart, before we fall to it, let us understand wherefore
we must fight. Now the women and children stood trembling, and knew
not what to do. Quoth the giant, You rob the country, and rob it
with the worst of thefts.[198] These are but generals, said Mr.
Great-heart; come to particulars, man. Then said the giant, Thou
practisest the craft of a kidnapper; thou gatherest up women
and children, and carriest them into a strange country, to the
weakening of my master's kingdom. But now Great-heart replied,
I am a servant of the God of Heaven; my business is to persuade
sinners to repentance; I am commanded to do my endeavour to turn
men, women, and children, 'from darkness to light, and from the
power of Satan unto God': and if this be indeed the ground of thy
quarrel, let us fall to it as soon as thou wilt.

Then the giant came up, and Mr. Great-heart went to meet him; and
as he went, he drew his sword, but the giant had a club. So without
more ado, they fell to it, and at the first blow the giant struck
Mr. Great-heart down upon one of his knees; with that the women
and children cried out; so Mr. Great-heart recovering himself, laid
about him in full lusty manner, and gave the giant a wound in his
arm; thus he fought for the space of an hour, to that height of
heat, that the breath came out of the giant's nostrils, as the
heat doth out of a boiling caldron.

Then they sat down to rest them, but Mr. Great-heart betook him to
prayer; also the women and children did nothing but sigh and cry
all the time that the battle did last.[199]

When they had rested them, and taken breath, they both fell to it
again,[200] and Mr. Great-heart with a full blow, fetched the giant
down to the ground. Nay, hold, and let me recover, quoth he; so Mr.
Great-heart fairly let him get up. So to it they went again, and
the giant missed but little of all-to-breaking Mr. Great-heart's
skull with his club.

Mr. Great-heart seeing that, runs to him in the full heat of his
spirit, and pierceth him under the fifth rib; with that the giant
began to faint, and could hold up his club no longer. Then Mr.
Great-heart seconded his blow, and smote the head of the giant
from his shoulders. Then the women and children rejoiced, and Mr.
Great-heart also praised God, for the deliverance He had wrought.[201]
When this was done, they among them erected a pillar, and fastened
the giant's head thereon, and wrote underneath in letters, that
passengers might read--


He that did wear this head, was one
That pilgrims did misuse;
He stopp'd their way, he spared none,
But did them all abuse;
Until that I, Great-heart, arose,
The pilgrim's guide to be;
Until that I did him oppose,
That was their enemy.


Now I saw, that they went to the ascent that was a little way off,
cast up to be a prospect for pilgrims (that was the place from
whence Christian had the first sight of Faithful his brother);
wherefore here they sat down, and rested; they also here did eat
and drink, and make merry, for that they had gotten deliverance
from this so dangerous an enemy.[202] As they sat thus, and did
eat, Christiana asked the guide if he had caught no hurt in the
battle. Then said Mr. Great-heart, No, save a little on my flesh;
yet that also shall be so far from being to my detriment, that it
is at present a proof of my love to my Master and you, and shall
be a means, by grace, to increase my reward at last[203] (2 Cor.
4).

CHRIST. But were you not afraid, good Sir, when you saw him come
out with his club?[204]

GREAT-HEART. It is my duty, said he, to distrust my own ability,
that I may have reliance on Him that is stronger than all.

CHRIST. But what did you think when he fetched you down to the
ground at the first blow?

GREAT-HEART. Why, I thought, quoth he, that so my Master Himself
was served, and yet He it was that conquered at the last.

MATT. When you all have thought what you please, I think God has
been wonderful good unto us, both in bringing us out of this Valley,
and in delivering us out of the hand of this enemy; for my part,
I see no reason, why we should distrust our God any more, since
He has now, and in such a place as this, given us such testimony
of His love as this.

Then they got up and went forward. Now a little before them stood
an oak; and under it, when they came to it, they found an old pilgrim
fast asleep; they knew that he was a pilgrim by his clothes, and
his staff, and his girdle.

So the guide, Mr. Great-heart, awaked him, and the old gentleman,
as he lift up his eyes, cried out, What's the matter? Who are you?
and what is your business here?[205]

GREAT-HEART. Come, man, be not so hot, here is none but friends;
yet the old man gets up, and stands upon his guard, and will know
of them what they were. Then said the guide, My name is Great-heart;
I am the guide of these Pilgrims, which are going to the Celestial
Country.

HONEST. Then said Mr. Honest, I cry you mercy; I feared that you
had been of the company of those that sometime ago did rob Little-faith
of his money; but now I look better about me, I perceive you are
honester people.

GREAT-HEART. Why, what would, or could you have done, to have
helped yourself, if we indeed had been of that company. HON. Done!
why I would have fought as long as breath had been in me; and had
I so done, I am sure you could never have given me the worst on
it; for a Christian can never be overcome, unless he should yield
of himself.[206]

GREAT-HEART. Well said, father Honest, quoth the guide; for by
this I know thou art a cock of the right kind, for thou hast said
the truth.

HON. And by this, also, I know that thou knowest what true pilgrimage
is; for all others do think that we are the soonest overcome of
any.

GREAT-HEART. Well, now we are so happily met, pray let me crave
your name, and the name of the place you came from.

HON. My name I cannot; but I came from the town of Stupidity; it
lieth about four degrees beyond the City of Destruction.

GREAT-HEART. Oh! are you that countryman, then? I deem I have
half a guess of you; your name is Old Honesty, is it not? So the
old gentleman blushed, and said, Not Honesty, in the abstract,[207]
but Honest is my name; and I wish that my nature shall agree to
what I am called.

HON. But, Sir, said the old gentleman, how could you guess that I
am such a man, since I came from such a place?

GREAT-HEART. I had heard of you before, by my Master; for He knows
all things that are done on the earth; but I have often wondered
that any should come from your place, for your town is worse than
is the City of Destruction itself.

HON. Yes, we lie more off from the sun, and so are more cold and
senseless; but was a man in a mountain of ice, yet if the Sun of
Righteousness will arise upon him, his frozen heart shall feel a
thaw; and thus it hath been with me.[208]

GREAT-HEART. I believe it, father Honest, I believe it; for I know
the thing is true.

Then the old gentleman saluted all the Pilgrims with a holy kiss
of charity; and asked them of their names, and how they had fared
since they set out on their pilgrimage.[209]

CHRIST. Then said Christiana, My name, I suppose you have heard of;
good Christian was my husband, and these four were his children.
But can you think how the old gentleman was taken, when she told
him who she was! He skipped, he smiled, and blessed them with a
thousand good wishes, saying:

HON. I have heard much of your husband, and of his travels and wars,
which he underwent in his days. Be it spoken to your comfort, the
name of your husband rings over all these parts of the world: his
faith, his courage, his enduring, and his sincerity under all, has
made his name famous. Then he turned him to the boys, and asked
them of their names, which they told him. And then said he unto
them: Matthew, be thou like Matthew the publican, not in vice,
but in virtue (Matt. 10:3). Samuel, said he, be thou like Samuel
the Prophet, a man of faith and prayer (Psa. 99:6). Joseph, said
he, be thou like Joseph in Potiphar's house, chaste, and one that
flees from temptation (Gen. 39). And James, be thou like James
the Just, and like James the brother of our Lord (Acts 1:13, 14).
Then they told him of Mercy, and how she had left her town and her
kindred to come along with Christiana and with her sons. At that
the old honest man said, Mercy is thy name; by Mercy shalt thou be
sustained, and carried through all those difficulties that shall
assault thee in thy way, till thou shalt come thither, where thou
shalt look the Fountain of Mercy in the face with comfort. All
this while the guide, Mr. Great-heart, was very much pleased, and
smiled upon his companion.

Now, as they walked along together, the guide asked the old gentleman,
if he did not know one Mr. Fearing, that came on pilgrimage out
of his parts?

HON. Yes, very well, said he. He was a man that had the root of
the matter in him; but he was one of the most troublesome pilgrims
that ever I met with in all my days.[210]

GREAT-HEART. I perceive you knew him; for you have given a very
right character of him.

HON. Knew him! I was a great companion of his; I was with him most
an end; when he first began to think of what would come upon us
hereafter, I was with him.

GREAT-HEART. I was his guide from my Master's house to the gates
of the Celestial City.

HON. Then you knew him to be a troublesome one.

GREAT-HEART. I did so, but I could very well bear it; for men of
my calling are oftentimes intrusted with the conduct of such as he
was.

HON. Well then, pray let us hear a little of him, and how he managed
himself under your conduct.

GREAT-HEART. Why, he was always afraid that he should come short
of whither he had a desire to go. Everything frightened him that
he heard anybody speak of, that had but the least appearance of
opposition in it. I hear that he lay roaring at the Slough of Despond
for about a month together; nor durst he, for all he saw several
go over before him, venture, though they, many of them, offered
to lend him their hand. He would not go back again neither.[211]
The Celestial City, he said, he should die if he came not to it;
and yet was dejected at every difficulty, and stumbled at every
straw that anybody cast in his way. Well, after he had lain at the
Slough of Despond a great while, as I have told you, one sunshine
morning, I do not know how, he ventured, and so got over; but
when he was over, he would scarce believe it. He had, I think, a
Slough of Despond in his mind; a slough that he carried everywhere
with him, or else he could never have been as he was. So he came
up to the gate, you know what I mean, that stands at the head of
this way; and there also he stood a good while, before he would
adventure to knock. When the gate was opened, he would give back,
and give place to others, and say that he was not worthy. For,
for all he got before some to the gate, yet many of them went in
before him. There the poor man would stand, shaking and shrinking.
I dare say, it would have pitied one's heart to have seen him; nor
would he go back again. At last, he took the hammer that hanged
on the gate in his hand, and gave a small rap or two; then One
opened to him, but he shrank back as before. He that opened stepped
out after him, and said, Thou trembling one, what wantest thou?
With that he fell down to the ground. He that spoke to him wondered
to see him so faint. So he said to him, Peace be to thee; up, for
I have set open the door to thee. Come in, for thou art blessed.
With that he got up, and went in trembling; and when he was in, he
was ashamed to show his face. Well, after he had been entertained
there a while, as you know how the manner is, he was bid go on
his way, and also told the way he should take. So he came till
he came to our house. But as he behaved himself at the gate, so
he did His behaviour at my Master the Interpreter's door. He lay
thereabout in the cold a good while, before he would adventure to
call; yet he would not go back, and the nights were long and cold
then. Nay, he had a note of necessity in his bosom to my Master,
to receive him and grant him the comfort of His house, and also
to allow him a stout and valiant conductor, because he was himself
so chicken-hearted a man; and yet, for all that, he was afraid to
call at the door. So he lay up and down thereabouts, till, poor
man! he was almost starved. Yea, so great was his dejection, that
though he saw several others, for knocking, get in, yet he was
afraid to venture. At last, I think, I looked out of the window,
and perceiving a man to be up and down about the door, I went out
to him, and asked what he was; but, poor man! the water stood in
his eyes; so I perceived what he wanted. I went, therefore, in and
told it in the house, and we showed the thing to our Lord. So He
sent me out again, to entreat him to come in; but, I dare say, I
had hard work to do it. At last he came in; and I will say that
for my Lord, He carried it wonderfully lovingly to him. There were
but a few good bits at the table, but some of it was laid upon his
trencher. Then he presented the note, and my Lord looked thereon,
and said his desire should he granted. So, when he had been there
a good while, he seemed to get some heart, and to be a little more
comfortable; for my Master, you must know, is one of very tender
bowels, especially to them that are afraid; wherefore He carried
it so towards him, as might tend most to his encouragement. Well,
when he had had a sight of the things of the place, and was ready to
take his journey to go to the city, my Lord, as He did to Christian
before, gave him a bottle of spirits, and some comfortable things
to eat. Thus we set forward, and I went before him; but the man
was but of few words, only he would sigh aloud.

When we were come to where the three fellows were hanged, he said
that he doubted that that would be his end also. Only he seemed
glad when he saw the Cross and the Sepulchre. There, I confess,
he desired to stay a little to look, and he seemed, for a while
after, to be a little cheery. When we came at the Hill Difficulty,
he made no stick at that, nor did he much fear the lions; for you
must know that his trouble was not about such things as those;
his fear was about his acceptance at last.[212]

I got him in at the House Beautiful, I think, before he was willing.
Also, when he was in, I brought him acquainted with the damsels
that were of the place; but he was ashamed to make himself much
for company. He desired much to be alone, yet he always loved good
talk, and often would get behind the screen to hear it. He also
loved much to see ancient things, and to be pondering them in
his mind. He told me afterwards that he loved to be in those two
houses from which he came last, to wit, at the gate, and that of
the Interpreter, but that he durst not be so bold to ask.

When we went also from the House Beautiful, he went down the hill,
into the Valley of Humiliation, he went down as well as ever I
saw man in my life; for he cared not how mean he was, so he might
he happy at last. Yea, I think, there was a kind of a sympathy
betwixt that valley and him; for I never saw him better in all his
pilgrimage than when he was in that valley.[213]

Here he would lie down, embrace the ground, and kiss the very
flowers that grew in this valley (Lam. 3:27-29). He would now be
up every morning by break of day, tracing and walking to and fro
in this valley.

But when he was come to the entrance of the Valley of the Shadow
of Death, I thought I should have lost my man; not for that he
had any inclination to go back; that he always abhorred; but he
was ready to die for fear. Oh! the hobgoblins will have me! the
hobgoblins will have me! cried he; and I could not beat him out on
it. He made such a noise, and such an outcry here, that, had they
but heard him, it was enough to encourage them to come and fall
upon us.[214]

But this I took very great notice of, that this valley was as quiet
while he went through it, as ever I knew it before or since. I
suppose these enemies here had now a special check from our Lord,
and a command not to meddle until Mr. Fearing was passed over it.

It would he too tedious to tell you of all. We will, therefore,
only mention a passage or two more. When he was come at Vanity
Fair, I thought he would have fought with all at the men at the
fair. I feared there we should both have been knocked on the head,
so hot was he against their fooleries.[215] Upon the Enchanted
Ground, he was also very wakeful. But when he was come at the
river, where was no bridge, there again he was in a heavy case.
Now, now, he said, he should be drowned forever, and so never see
that Face with comfort that he had come so many miles to behold.

And here, also, I took notice of what was very remarkable; the
water of that river was lower at this time than ever I saw it in
all my life. So he went over at last, not much above wet-shod.[216]
When he was going up to the gate, I began to take his leave of
him, and to wish him a good reception above. So he said, I shall,
I shall. Then parted we asunder, and I saw him no more.

HON. Then, it seems, he was well at last.

GREAT-HEART. Yes, yes; I never had doubt about him; he was a man
of a choice spirit, only he was always kept very low, and that made
his life so burdensome to himself, and so troublesome to others
(Psa. 88). He was, above many, tender of sin. He was so afraid
of doing injuries to others, that he often would deny himself of
that which was lawful, because he would not offend (Rom. 14:21;
1 Cor. 8:13).

HON. But what should be the reason that such a good man should be
all his days so much in the dark?[217]

GREAT-HEART. There are two sorts of reasons for it: One is, the
wise God will have it so; some must pipe, and some must weep (Matt.
11:16-18). Now Mr. Fearing was one that played upon this bass; he
and his fellows sound the sackbut, whose notes are more doleful
than the notes of other music are; though, indeed, some say the
bass is the ground of music. And, for my part, I care not at all
for that profession that begins not in heaviness of mind. The
first string that the musician usually touches is the bass, when
he intends to put all in tune. God also plays upon this string
first, when he sets the soul in tune for Himself. Only here was
the imperfection of Mr. Fearing, he could play upon no other music
but this, till towards his latter end.[218]

I make bold to talk thus metaphorically, for the ripening of the
wits of young readers; and because, in the book of the Revelations,
the saved are compared to a company of musicians that play upon
their trumpets and harps, and sing their songs before the throne
(Rev. 8:2; 14:2, 3).

HON. He was a very zealous man, as one may see by what relation you
have given of him; difficulties, lions, or Vanity Fair, he feared
not at all. It was only sin, death, and hell that was to him
a terror, because he had some doubts about his interest in that
celestial country.[219]

GREAT-HEART. You say right. Those were the things that were his
troublers, and they, as you have well observed, arose from the
weakness of his mind thereabout, not from weakness of spirit as
to the practical part of a pilgrim's life. I dare believe that,
as the proverb is, 'he could have bit a firebrand, had it stood
in his way'; but the things with which he was oppressed, no man
ever yet could shake off with ease.

CHRIST. Then said Christiana, This relation of Mr. Fearing has
done me good. I thought nobody had been like me; but I see there
was some semblance betwixt this good man and I; only we differed
in two things: His troubles were so great, they break out; but mine
I kept within. His, also, lay so hard upon him, they made him that
he could not knock at the houses provided for entertainment; but
my trouble was always such as made me knock the louder.

MERCY. If I might also speak my heart, I must say, that something
of him has also dwelt in me; for I have ever been more afraid of
the lake, and the loss of a place in Paradise, than I have been of
the loss of other things. O, thought I, may I have the happiness
to have a habitation there, it is enough, though I part with all
the world to win it!

MATT. Then said Matthew, Fear was one thing that made me think that
I was far from having that within me that accompanies salvation;
but if it were so with such a good man as he, why may it not also
go well with me?

JAMES. No fears, no grace, said James. Though there is not always
grace where thereis the fear of hell, yet, to be sure, there is
no grace where there is no fear of God.[220]

GREAT-HEART. Well said, James, thou hast hit the mark; for the
fear of God is the beginning of wisdom; and, to be sure, they that
lack the beginning, have neither middle nor end. But we will here
conclude our discourse of Mr. Fearing, after we have sent after
him this farewell.


Well, Master Fearing, thou didst fear
Thy God, and wast afraid
Of doing anything, while here,
That would have thee betray'd.
And didst thou fear the lake and pit?
Would others did so too!
For, as for them that want thy wit,
They do themselves undo.[221]


Now I saw, that they still went on in their talk; for after Mr.
Great-heart had made an end with Mr. Fearing, Mr. Honest began to
tell them of another, but his name was Mr. Self-will. He pretended
himself to be a pilgrim, said Mr. Honest; but I persuade myself he
never came in at the gate that stands at the head of the way.

GREAT-HEART. Had you ever any talk with him about it?

HON. Yes, more than once or twice; but he would always be like
himself, self-willed. He neither cared for man, nor argument, nor
yet example; what his mind prompted him to, that he would do, and
nothing else could he be got to.

GREAT-HEART. Pray, what principles did he hold? for I suppose you
can tell.

HON. He held, that a man might follow the vices as well as the
virtues of the pilgrims; and that if he did both, he should be
certainly saved.

GREAT-HEART. How! if he had said, It is possible for the heart to
be guilty of the vices, as well as to partake of the virtues of
pilgrims, he could not much have been blamed; for indeed we are
exempted from no vice absolutely, but on condition that we watch
and strive.[222] But this, I perceive, is not the thing; but if I
understand you right, your meaning is, that he was of that opinion,
that it was allowable so to be.

HON. Aye, aye, so I mean; and so he believed and practised.

GREAT-HEART. But what ground had he for his so saying?

HON. Why, he said he had the Scripture for his warrant.

GREAT-HEART. Prithee, Mr. Honest, present us with a few particulars.

HON. So I will. He said, To have to do with other men's wives, had
been practised by David, God's beloved; and therefore he could do
it. He said, To have more women than one, was a thing that Solomon
practised; and therefore he could do it. He said, That Sarah and
the godly midwives of Egypt lied, and so did saved Rahab; and
therefore he could do it. He said, That the disciples went at
the bidding of their Master, and took away the owner's ass; and
therefore he could do so too. He said, That Jacob got the inheritance
of his father in a way of guile and dissimulation; and therefore
he could do so too.[223]

GREAT-HEART. Highly base! indeed. And you are sure he was of this
opinion?

HON. I have heard him plead for it, bring Scripture for it, bring
argument for it, &c.

GREAT-HEART. An opinion that is not fit to be with any allowance
in the world.

HON. You must understand me rightly. He did not say that any man
might do this; but that those that had the virtues of those that
did such things, might also do the same.

GREAT-HEART. But what more false than such a conclusion? for this
is as much as to say, that because good men heretofore have sinned
of infirmity, therefore he had allowance to do it of a presumptuous
mind; or if, because a child by the blast of the wind, or for that
it stumbled at a stone, fell down, and defiled itself in mire,
therefore he might willfully lie down and wallow like a boar therein.
Who could have thought that anyone could so far have been blinded
by the power of lust? But what is written must be true: They
'stumble at the Word, being disobedient; whereunto also they were
appointed' (1 Peter 2:8).

His supposing that such may have the godly men's virtues, who
addict themselves to their vices, is also a delusion as strong as
the other. It is just as if the dog should say, I have, or may
have, the qualities of the child, because I lick up its stinking
excrements. To eat up the sin of God's people, is no sign of one
that is possessed with their virtues (Hosea 4:8). Nor can I believe,
that one that is of this opinion, can at present have faith or
love in him. But I know you have made strong objections against
him; prithee, what can he say for himself?[224]

HON. Why, he says, To do this by way of opinion, seems abundance
more honest, than to do it, and yet hold contrary to it in opinion.

GREAT-HEART. A very wicked answer; for though to let loose the
bridle to lusts, while our opinions are against such things, is
bad; yet, to sin, and plead a toleration so to do, is worse. The
one stumbles beholders accidentally, the other pleads them into
the snare.

HON. There are many of this man's mind, that have not this man's
mouth; and that makes going on pilgrimage of so little esteem as
it is.

GREAT-HEART. You have said the truth, and it is to be lamented;
but he that feareth the King of Paradise, shall come out of them
all.

CHRIST. There are strange opinions in the world; I know one that
said, It was time enough to repent when they come to die.[225]

GREAT-HEART. Such are not over wise. That man would have been loath,
might he have had a week to run twenty miles in for his life, to
have deferred that journey to the last hour of that week.

HON. You say right; and yet the generality of them, that count
themselves pilgrims, do indeed do thus. I am, as you see, an old
man, and have been a traveler in this road many a day; and I have
taken notice of many things.[226]

I have seen some that have set out as if they would drive all the
world afore them, who yet have, in few days, died as they in the
wilderness, and so never got sight of the promised land. I have
seen some that have promised nothing, at first setting out to be
pilgrims, and that one would have thought could not have lived a
day, that have yet proved very good pilgrims.

I have seen some who have run hastily forward, that again have,
after a little time, run as fast just back again.

I have seen some who have spoken very well of a pilgrim's life at
first, that, after a while, have spoken as much against it. I have
heard some, when they first set out for Paradise, say positively
there is such a place; who when they have been almost there, have
come back again, and said there is none.

I have heard some vaunt what they would do, in case they should
he opposed, that have, even at a false alarm, fled faith, the
pilgrim's way, and all.[227]

Now, as they were thus in their way, there came one running to
meet them, and said, Gentlemen, and you of the weaker sort, if you
love life, shift for yourselves, for the robbers are before you.[228]

GREAT-HEART. Then said Mr. Great-heart, They be the three that
set upon Little-faith heretofore. Well, said he, we are ready for
them; so they went on their way. Now, they looked at every turning,
when they should have met with the villains; but whether they
heard of Mr. Great-heart, or whether they had some other game,
they came not up to the Pilgrims.

Christiana then wished for an inn for herself and her children,
because they were weary.[229] Then said Mr. Honest, There is one
a little before us, where a very honourable disciple, one Gaius,
dwells (Rom. 16:23). So they all concluded to turn in thither, and
the rather, because the old gentleman gave him so good a report.
So when they came to the door, they went in, not knocking, for
folks use not to knock at the door of an inn. Then they called for
the master of the house, and he came to them. So they asked if they
might lie there that night.

GAIUS. Yes, gentlemen, if ye be true men, for my house is for none
but pilgrims. Then was Christiana, Mercy, and the boys, the more
glad, for that the Inn-keeper was a lover of pilgrims. So they
called for rooms, and he showed them one for Christiana and her
children, and Mercy, and another for Mr. Great-heart and the old
gentleman.

GREAT-HEART. Then said Mr. Great-heart, Good Gaius, what hast thou
for supper? for these pilgrims have come far today, and are weary.

GAIUS. It is late, said Gaius, so we cannot conveniently go out to
seek food; but such as we have, you shall be welcome to, if that
will content.[230]

GREAT-HEART. We will be content with what thou hast in the house;
forasmuch as I have proved thee, thou art never destitute of that
which is convenient.

Then he went down and spake to the cook, whose name was
Taste-that-which-is-good, to get ready supper for so many pilgrims.
This done, he comes up again, saying, Come, my good friends, you
are welcome to me, and I am glad that I have a house to entertain
you; and while supper is making ready, if you please, let us
entertain one another with some good discourse. So they all said,
Content.

GAIUS. Then said Gaius, Whose wife is this aged matron? and whose
daughter is this young damsel.

GREAT-HEART. The woman is the wife of one Christian, a Pilgrim
of former times; and these are his four children. The maid is one
of her acquaintance; one that she hath persuaded to come with her
on pilgrimage. The boys take all after their father, and covet to
tread in his steps; yea, if they do but see any place where the
old Pilgrim hath lain, or any print of his foot, it ministereth
joy to their hearts, and they covet to lie or tread in the same.

GAIUS. Then said Gaius, Is this Christian's wife? and are these
Christian's children? I knew your husband's father, yea, also his
father's father. Many have been good of this stock; their ancestors
dwelt first at Antioch (Acts 11:26). Christian's progenitors (I
suppose you have heard your husband talk of them) were very worthy
men. They have, above any that I know, showed themselves men of
great virtue and courage, for the Lord of the Pilgrims, His ways,
and them that loved Him. I have heard of many of your husband's
relations, that have stood all trials for the sake of the truth.
Stephen, that was one of the first of the family from whence your
husband sprang, was knocked on the head with stones (Acts 7:59,
60). James, another of this generation, was slain with the edge
of the sword (Acts 12:2). To say nothing of Paul and Peter, men
anciently of the family from whence your husband came, there was
Ignatius, who was cast to the lions;[231] Romanus, whose flesh
was cut by pieces from his bones, and Polycarp, that played the
man in the fire. There was he that was hanged up in a basket in
the sun, for the wasps to eat; and he who they put into a sack, and
cast him into the sea to be drowned. It would be utterly impossible
to count up all of that family that have suffered injuries and
death, for the love of a pilgrim's life. Nor can I but be glad, to
see that thy husband has left behind him four such boys as these.
I hope they will bear up their father's name, and tread in their
father's steps, and come to their father's end.

GREAT-HEART. Indeed, Sir, they are likely lads; they seem to choose
heartily their father's ways.

GAIUS. That is it that I said; wherefore Christian's family is like
still to spread abroad upon the face of the ground, and yet to be
numerous upon the face of the earth; wherefore, let Christiana look
out some damsels for her sons, to whom they may be betrothed, &c.,
that the name of their father and the house of his progenitors may
never be forgotten in the world.[232]

HON. It is pity this family should fall and be extinct.

GAIUS. Fall it cannot, but be diminished it may; but let Christiana
take my advice, and that is the way to uphold it.

And, Christiana, said this Innkeeper, I am glad to see thee and
thy friend Mercy together here, a lovely couple. And may I advise,
take Mercy into a nearer relation to thee; if she will, let her be
given to Matthew, thy eldest son; it is the way to preserve you a
posterity in the earth. So this match was concluded, and in process
of time they were married; but more of that hereafter.

Gaius also proceeded, and said, I will now speak on the behalf of
women, to take away their reproach. For as death and the curse came
into the world by a woman, (Gen. 3), so also did life and health:
'God sent forth His Son made of a woman' (Gal. 4:4). Yea, to show
how much those that came after, did abhor the act of the mother,
this sex, in the Old Testament, coveted children, if happily this
or that woman might be the mother of the Saviour of the world.

I will say again, that when the Saviour was come, women rejoiced
in Him before either man or angel (Luke 2). I read not, that ever
any man did give unto Christ so much as one groat; but the women
followed Him, and ministered to Him of their substance (Luke 8:2,
3). It was a woman that washed His feet with tears, and a woman
that anointed His body to the burial (Luke 7:37, 50; John 11:2;
12:3). They were women that wept, when He was going to the Cross,
and women that followed Him from the Cross, and that sat by His
sepulchre, when he was buried (Luke 23:27; Matt. 27:55, 56, 61).
They were women that were first with Him at His resurrection-morn;
and women that brought tidings first to His disciples, that He
was risen from the dead (Luke 24:22, 23). Women, therefore, are
highly favoured, and show by these things that they are sharers
with us in the grace of life.

Now the cook sent up to signify that supper was almost ready, and
sent one to lay the cloth, the trenchers, and to set the salt and
bread in order.

Then said Matthew, The sight of this cloth, and of this fore-runner
of the supper, begetteth in me a greater appetite to my food than
I had before.

GAIUS. So let all ministering doctrines to thee, in this life,
beget in thee a greater desire to sit at the supper of the great
King in His kingdom; for all preaching, books, and ordinances
here, are but as the laying of the trenchers, and as setting of
salt upon the board, when compared with the feast that our Lord
will make for us when we come to His house.

So supper came up;[233] and first, a heave-shoulder, and a wave-breast
(Lev. 7:32-34; 10:14, 15), were set on the table before them, to
show that they must begin their meal with prayer and praise to
God (Psa. 25:1; Heb. 13:15). The heave-shoulder, David lifted his
heart up to God with; and with the wave-breast, where his heart
lay, with that he used to lean upon his harp when he played. These
two dishes were very fresh and good, and they all eat heartily well
thereof.

The next they brought up, was a bottle of wine, red as blood (Deut.
32:14). So Gaius said to them, Drink freely; this is the juice of
the true vine, that makes glad the heart of God and man (Judg.
9:13; John 15:1). So they drank and were merry.

The next was a dish of milk well crumbed; but Gaius said, Let the
boys have that, that they may grow thereby (1 Peter 2:1, 2). Then
they brought up in course a dish of butter and honey. Then said
Gaius, Eat freely of this; for this is good to cheer up, and
strengthen your judgments and understandings. This was our Lord's
dish when He was a child: 'Butter and honey shall He eat, that He
may know to refuse the evil, and choose the good' (Isa. 7:15).

Then they brought them up a dish of apples, and they were very
good tasted fruit. Then said Matthew, May we eat apples, since
they were such, by, and with which, the serpent beguiled our first
mother?

Then said Gaius-


Apples were they with which we were beguil'd
Yet sin, not apples, hath our souls defil'd.
Apples forbid, if eat, corrupt the blood;
To eat such, when commanded, does us good.
Drink of His flagons, then, thou church, His dove,
And eat His apples, who are sick of love.


Then said Matthew, I made the scruple, because I awhile since was
sick with eating of fruit.

GAIUS. Forbidden fruit will make you sick but not what our Lord
has tolerated.

While they were thus talking, they were presented with another
dish, and it was a dish of nuts (Song. 6:11). Then said some at the
table, Nuts spoil tender teeth, especially the teeth of children;
which when Gaius heard, he said--


Hard texts are nuts (I will not call them cheaters),
Whose shells do keep their kernels from the eaters.
Ope then the shells, and you shall have the meat;
They here are brought for you to crack and eat.


Then were they very merry, and sat at the table a long time, talking
of many things. Then said the old gentleman, My good landlord,
while we are cracking your nuts, if you please, do you open this
riddle:[234]


A man there was though some did count him mad,
The more he cast away, the more he had.


Then they all gave good heed, wondering what good Gaius would say;
so he sat still awhile, and then thus replied--


He that bestows his goods upon the poor,
Shall have as much again, and ten times more.


Then said Joseph, I dare say, Sir, I did not think you could have
found it out.

Oh! said Gaius, I have been trained up in this way a great while;
nothing teaches like experience; I have learned of my Lord to be
kind; and have found by experience, that I have gained thereby.
'There is that scattereth, and yet increaseth; and there is that
withholdeth more than is meet; but it tendeth to poverty' (Prov.
11:24). 'There is that maketh himself rich, yet hath nothing; there
is that maketh himself poor, yet hath great riches'[235] (Prov.
13:7). Then Samuel whispered to Christiana, his mother, and said,
Mother, this is a very good man's house, let us stay here a good
while, and let my brother Matthew be married here to Mercy, before
we go any further.[236]

The which Gaius the host overhearing, said, With a very good will,
my child.

So they staid there more than a month, and Mercy was given to
Matthew to wife.

While they staid here, Mercy, as her custom was, would be making
coats and garments to give to the poor, by which she brought up a
very good report upon the Pilgrims.[237]

But to return again to our story. After supper the lads desired a
bed; for that they were weary with travelling: then Gaius called
to show them their chamber; but said Mercy, I will have them to
bed. So she had them to bed, and they slept well; but the rest
sat up all night; for Gaius and they were such suitable company,
that they could not tell how to part. Then after much talk of their
Lord, themselves, and their journey, old Mr. Honest, he that put
forth the riddle to Gaius, began to nod. Then said Great-heart,
What, Sir, you begin to be drowsy; come, rub up; now here is a
riddle for you. Then said Mr. Honest, Let us hear it. Then said
Mr. Great-heart,


He that will kill, must first be overcome,
Who live abroad would, first must die at home.


Ha! said Mr. Honest, it is a hard one, hard to expound, and harder
to practise. But come, landlord, said he, I will, if you please,
leave my part to you; do you expound it, and I will hear what you
say. No, said Gaius, it was put to you, and it is expected that
you should answer it. Then said the old gentleman,


He first by grace must conquer'd be,
That sin would mortify;
And who, that lives, would convince me,
Unto himself must die.[238]


It is right, said Gaius; good doctrine and experience teaches
this. For, first, until grace displays itself, and overcomes the
soul with its glory, it is altogether without heart to oppose sin;
besides if sin is Satan's cords, by which the soul lies bound, how
should it make resistance, before it is loosed from that infirmity?

Secondly, nor will any, that knows either reason or grace, believe
that such a man can be a living monument of grace that is a slave
to his own corruptions.

And now it comes in my mind, I will tell you a story worth the
hearing. There were two men that went on pilgrimage; the one began
when he was young, the other when he was old. The young man had
strong corruptions to grapple with; the old man's were decayed
with the decays of nature. The young man trod his steps as even
as did the old one, and was every way as light as he. Who now,
or which of them, had their graces shining clearest, since both
seemed to be alike

HON. The young man's, doubtless. For that which heads it against
the greatest opposition, gives best demonstration that it is
strongest; especially when it also holdeth pace with that that
meets not with half so much; as, to be sure, old age does not.[239]
Besides, I have observed that old men have blessed themselves with
this mistake, namely, taking the decays of nature for a gracious
conquest over corruptions, and so have been apt to beguile
themselves. Indeed, old men that are gracious, are best able to
give advice to them that are young, because they have seen most
of the emptiness of things. But yet, for an old and a young [man]
to set out both together, the young one has the advantage of the
fairest discovery of a work of grace within him, though the old
man's corruptions are naturally the weakest.

Thus they sat talking till break of day. Now, when the family was
up, Christiana bid her son James that he should read a chapter; so
he read the fifty-third of Isaiah. When he had done, Mr. Honest
asked, why it was said that the Saviour is said to come 'out of a
dry ground'; and also, that 'He had no form or comeliness in him?'

GREAT-HEART. Then said Mr. Great-heart, To the first, I answer,
Because the church of the Jews, of which Christ came, had then
lost almost all the sap and spirit of religion. To the second, I
say, The words are spoken in the person of the unbelievers, who,
because they want that eye that can see into our Prince's heart,
therefore they judge of Him by the meanness of His outside. Just
like those that know not that precious stones are covered over with
a homely crust; who, when they have found one, because they know
not what they have found, cast it again away, as men do a common
stone.

Well, said Gaius, now you are here, and since, as I know, Mr.
Great-heart is good at his weapons, if you please, after we have
refreshed ourselves, we will walk into the fields, to see if we can
do any good.[240] About a mile from hence, there is one Slay-good,
a giant that does much annoy the King's highway in these parts;
and I know whereabout his haunt is. He is master of a number of
thieves; it would be well if we could clear these parts of him. So
they consented, and went, Mr. Great-heart with his sword, helmet,
and shield, and the rest with spears and staves.[241] When they
came to the place where he was, they found him with one Feeble-mind
in his hands, whom his servants had brought unto him, having taken
him in the way. Now the giant was rifling him, with a purpose, after
that, to pick his bones, for he was of the nature of flesh-eaters.

Well, so soon as he saw Mr. Great-heart and his friends at the
mouth of his cave, with their weapons, he demanded what they wanted.

GREAT-HEART. We want thee; for we are come to revenge the quarrel
of the many that thou hast slain of the pilgrims, when thou hast
dragged them out of the King's highway; wherefore, come out of
thy cave. So he armed himself and came out; and to a battle they
went, and fought for above an hour, and then stood still to take
wind.

SLAY. Then said the giant, Why are you here on my ground?

GREAT-HEART. To revenge the blood of pilgrims, as I also told thee
before. So they went to it again, and the giant made Mr. Great-heart
give back; but he came up again, and, in the greatness of his mind,
he let fly with such stoutness at the giant's head and sides, that
he made him let his weapon fall out of his hand; so he smote him,
and slew him, and cut off his head, and brought it away to the
inn. He also took Feeble-mind, the pilgrim, and brought him with
him to his lodgings. When they were come home, they showed his
head to the family, and then set it up, as they had done others
before, for a terror to those that shall attempt to do as he
hereafter.[242]

Then they asked Mr. Feeble-mind how he fell into his hands?

FEEBLE-MIND. Then said the poor man, I am a sickly man, as you
see; and, because death did usually once a day knock at my door,
I thought I should never be well at home; so I betook myself to a
pilgrim's life, and have traveled hither from the town of Uncertain,
where I and my father were born. I am a man of no strength at all
of body, nor yet of mind; but would, if I could, though I can but
crawl, spend my life in the pilgrim's way.[243] When I came at
the gate that is at the head of the way, the Lord of that place
did entertain me freely; neither objected He against my weakly
looks, nor against my feeble mind; but gave me such things that
were necessary for my journey, and bid me hope to the end. When
I came to the house of the Interpreter, I received much kindness
there; and because the Hill Difficulty was judged too hard for
me, I was carried up that by one of His servants. Indeed, I have
found much relief from pilgrims, though none were willing to go so
softly as I am forced to do; yet still, as they came on, they bid
me be of good cheer, and said that it was the will of their Lord
that comfort should be given to the feeble-minded, and so went
on their own pace (1 Thess. 5:14). When I was come up to Assault
Lane, then this giant met with me, and bid me prepare for an
encounter; but, alas! feeble one that I was, I had more need of
a cordial. So he came up and took me. I conceited he should not
kill me. Also, when he had got me into his den, since I went not
with him willingly, I believed I should come out alive again;
for I have heard, that not any pilgrim that is taken captive by
violent hands, if he keeps heart-whole towards his Master, is, by
the laws of Providence, to die by the hand of the enemy. Robbed
I looked to be, and robbed to be sure I am; but I am, as you see,
escaped with life; for the which I thank my King as author, and
you as the means. Other brunts I also look for; but this I have
resolved on, to wit, to run when I can, to go when I cannot run,
and to creep when I cannot go. As to the main, I thank Him that
loves me, I am fixed. My way is before me, my mind is beyond the
river that has no bridge, though I am, as you see, but of a feeble
mind.[244]

HON. Then said old Mr. Honest, Have you not, some time ago, been
acquainted with one Mr. Fearing, a pilgrim.

FEEBLE. Acquainted with him! Yes; he came from the town of
Stupidity, which lieth four degrees to the northward of the City
of Destruction, and as many off of where I was born; yet we were
well acquainted, for, indeed, he was my uncle, my father's brother.
He and I have been much of a temper. He was a little shorter than
I, but yet we were much of a complexion.

HON. I perceive you know him; and I am apt to believe also, that
you were related one to another; for you have his whitely look, a
cast like his with your eye, and your speech is much alike.

FEEBLE. Most have said so that have known us both; and besides,
what I have read in him, I have, for the most part, found in myself.

GAIUS. Come, Sir, said good Gaius, be of good cheer, you are welcome
to me, and to my house, and what thou hast a mind to, call for
freely; and what thou wouldest have my servants do for thee, they
will do it with a ready mind.

Then said Mr. Feeble-mind, This is unexpected favour, and as the
sun shining out of a very dark cloud. Did Giant Slay-good intend
me this favour when he stopped me, and resolved to let me go no
further? Did he intend, that after he had rifled my pockets, I
should go to Gaius, mine host? Yet so it is.[245]

Now, just as Mr. Feeble-mind and Gaius were thus in talk, there
comes one running, and called at the door, and told that, about a
mile and a half off, there was one Mr. Not-right, a pilgrim, struck
dead upon the place where he was with a thunder-bolt.[246]

FEEBLE. Alas! said Mr. Feeble-mind, is he slain? He overtook me some
days before I came so far as hither, and would be my company-keeper.
He also was with me when Slay-good, the giant, took me; but he
was nimble of his heels, and escaped. But, it seems, he escaped
to die, and I was took to live.[247]


What, one would think, doth seek to slay outright,
Ofttimes delivers from the saddest plight.
That very providence, whose face is death,
Doth ofttimes to the lowly life bequeath.
I taken was, he did escape and flee;
Hands cross'd gives death to him, and life to me.


Now, about this time, Matthew and Mercy were married. Also Gaius
gave his daughter Phoebe to James, Matthew's brother, to wife;
after which time they yet staid above ten days at Gaius' house,
spending their time, and the seasons, like as pilgrims used to
do.[248]

When they were to depart, Gaius made them a feast, and they did eat
and drink, and were merry. Now the hour was come that they must
be gone; wherefore, Mr. Great-heart called for a reckoning; but
Gaius told him, that at his house it was not the custom for pilgrims
to pay for their entertainment. He boarded them by the year, but
looked for his pay from the good Samaritan, who had promised him,
at his return, whatsoever charge he was at with them, faithfully
to repay him (Luke 10:34, 35). Then said Mr. Great-heart to him,

GREAT-HEART. 'Beloved, thou dost faithfully whatsoever thou dost
to the brethren, and to strangers; which have borne witness of
thy charity before the church; whom if thou (yet) bring forward
on their journey after a godly sort, thou shalt do well' (3 John
5, 6). Then Gaius took his leave of them all, and of his children,
and particularly of Mr. Feeble-mind. He also gave him something
to drink by the way.

Now Mr. Feeble-mind, when they were going out of the door, made as
if he intended to linger; the which when Mr. Great-heart espied,
he said, Come, Mr. Feeble-Mind, pray do you go along with us, I
will be your conductor, and you shall fare as the rest.

FEEBLE. Alas! I want a suitable companion; you are all lusty and
strong; but I, as you see, am weak; I choose, therefore, rather
to come behind, lest, by reason of my many infirmities, I should
be both a burden to myself and to you. I am, as I said, a man of
a weak and feeble mind, and shall be offended and made weak at
that which others can bear. I shall like no laughing; I shall like
no gay attire; I shall like no unprofitable questions. Nay, I
am so weak a man, as to be offended with that which others have
liberty to do. I do not yet know all the truth; I am a very ignorant
Christian man; sometimes, if I hear some rejoice in the Lord, it
troubles me, because I can not do so too. It is with me, as it
is with a weak man among the strong, or as with a sick man among
the healthy, or as a lamp despised ('He that is ready to slip with
his feet, is as a lamp despised in the thought of him that is at
ease' Job 12:5), so that I know not what to do.[249]

GREAT-HEART. But, brother, said. Mr. Great-heart, I have it in
commission to 'comfort the feeble-minded,' and to 'support the
weak' (1 Thess. 5:14). You must needs go along with us; we will
wait for you; we will lend you our help (Rom. 14:1); we will deny
ourselves of some things, both opinionative and practical, for
your sake (1 Cor. 8), we will not enter into doubtful disputations
before you; we will be made all things to you, rather than you
shall be left behind[250] (1 Cor. 9:22).

Now all this while they were at Gaius' door; and behold, as they
were thus in the heat of their discourse, Mr. Ready-to-halt came
by, with his crutches [promises] in his hand (Psa. 38:17); and he
also was going on pilgrimage.

FEEBLE. Then said Mr. Feeble-mind to him, Man, How camest thou
hither? I was but just now complaining, that I had not a suitable
companion, but thou art according to my wish. Welcome, welcome,
good Mr. Ready-to-halt, I hope thee and I may be some help.

READY-TO-HALT. I shall be glad of thy company, said the other; and
good Mr. Feeble-mind, rather than we will part, since we are thus
happily met, I will lend thee one of my crutches.[251]

FEEBLE. Nay, said he, though I thank thee for thy goodwill, I
am not inclined to halt before I am lame. Howbeit, I think, when
occasion is, it may help me against a dog.[252]

READY. If either myself or my crutches can do thee a pleasure, we
are both at thy command, good Mr. Feeble-mind.

Thus therefore they went on; Mr. Great-heart and Mr. Honest went
before, Christiana and her children went next, and Mr. Feeble-mind
and Mr. Ready-to-halt, came behind with his crutches.[253] Then
said Mr. Honest,

HON. Pray, Sir, now we are upon the road, tell us some profitable
things of some that have gone on pilgrimage before us.

GREAT-HEART. With a good will. I suppose you have heard how Christian
of old did meet with Apollyon in the Valley of Humiliation; and
also what hard work he had, to go through the Valley of the Shadow
of Death. Also I think you cannot but have heard how Faithful
was put to it with Madam Wanton, with Adam the first, with one
Discontent, and Shame, four as deceitful villains as a man can
meet with upon the road.

HON. Yes, I have heard of all this; but indeed, good Faithful was
hardest put to it with Shame; he was an unwearied one.

GREAT-HEART. Aye; for, as the Pilgrim well said, he of all men had
the wrong name.

HON. But pray, Sir, where was it that Christian and Faithful met
Talkative? That same was also a notable one.

GREAT-HEART. He was a confident fool, yet many follow his ways.

HON. He had like to have beguiled Faithful.

GREAT-HEART. Aye, but Christian put him into a way quickly to
find him out. Thus they went on till they came at the place where
Evangelist met with Christian and Faithful, and prophesied to them
of what should befall them at Vanity Fair.

GREAT-HEART. Then said their guide, Hereabouts did Christian and
Faithful meet with Evangelist, who prophesied to them of what
troubles they should meet with at Vanity Fair.

HON. Say you so? I dare say it was a hard chapter that then he did
read unto them.[254]

GREAT-HEART. It was so; but he gave them encouragement withal. But
what do we talk of them? they were a couple of lion-like men; they
had set their faces like flint. Don't you remember how undaunted
they were when they stood before the judge?

HON. Well, Faithful bravely suffered.

GREAT-HEART. So he did, and as brave things came on it; for Hopeful
and some others, as the story relates it, were converted by his
death.

HON. Well, but pray go on; for you are well acquainted with things.

GREAT-HEART. Above all that Christian met with after he had passed
through Vanity Fair, one By-ends was the arch one.

HON. By-ends! What was he?

GREAT-HEART. A very arch fellow; a downright hypocrite. One that
would be religious which way ever the world went; but so cunning,
that he would be sure neither to lose nor suffer for it. He had
his mode of religion for every fresh occasion; and his wife was as
good at it as he. He would turn and change from opinion to opinion;
yea, and plead for so doing too. But, so far as I could learn,
he came to an ill end with his by-ends; nor did I ever hear that
any of his children were ever of any esteem with any that truly
feared God.

Now, by this time, they were come within sight of the town of
Vanity, where Vanity Fair is kept. So, when they saw that they were
so near the town, they consulted with one another, how they should
pass through the town; and some said one thing, and some another.
At last Mr. Great-heart said, I have, as you may understand, often
been a conductor of pilgrims through this town; now I am acquainted
with one Mr. Mnason, a Cyprusian by nation, an old disciple, at
whose house we may lodge (Acts 21:16). If you think good, said
he, we will turn in there.[255]

Content, said old Honest; Content, said Christiana; Content, said
Mr. Feeble-mind; and so they said all. Now, you must think, it was
even-tide by that they got to the outside of the town; but Mr.
Great-heart knew the way to the old man's house. So thither they
came; and he called at the door, and the old man within knew his
tongue so soon as ever he heard it; so he opened, and they all
came in. Then said Mnason their host, How far have ye come today?
So they said, From the house of Gaius our friend. I promise you,
said he, you have gone a good stitch, you may well be a weary;
sit down. So they sat down.

GREAT-HEART. Then said their guide, Come, what cheer, Sirs? I dare
say you are welcome to my friend.

MNASON. I also, said Mr. Mnason, do bid you welcome, and, whatever
you want, do but say, and we will do what we can to get it for
you.

HON. Our great want, a while since, was harbour and good company,
and now I hope we have both.

MNASON. For harbour, you see what it is; but for good company,
that will appear in the trial.

GREAT-HEART. Well, said Mr. Great-heart, will you have the Pilgrims
up into their lodging?

MNASON. I will, said Mr. Mnason. So he had them to their respective
places; and also showed them a very fair dining-room, where they
might be, and sup together, until time was come to go to rest.

Now, when they were set in their places, and were a little cheery
after their journey, Mr. Honest asked his landlord, if there were
any store of good people in the town?

MNASON. We have a few, for indeed they are but a few, when compared
with them on the other side.

HON. But how shall we do to see some of them? for the sight
of good men to them that are going on pilgrimage, is like to the
appearing of the moon and the stars to them that are sailing upon
the seas.[256]

Then Mr. Mnason stamped with his foot, and his daughter Grace
came up; so he said unto her, Grace, go you, tell my friends, Mr.
Contrite, Mr. Holy-man, Mr. Love-saint, Mr. Dare-not-lie, and Mr.
Penitent; that I have a friend or two at my house that have a mind
this evening to see them.

So Grace went to call them, and they came; and, after salutation
made, they sat down together at the table.

Then said Mr. Mnason, their landlord, My neighbours, I have, as you
see, a company of strangers come to my house; they are Pilgrims;
they come from afar, and are going to mount Zion. But who, quoth
he, do you think this is? pointing with his finger to Christiana;
it is Christiana, the wife of Christian, that famous Pilgrim,
who, with Faithful his brother, were so shamefully handled in our
town. At that they stood amazed, saying, We little thought to see
Christiana, when Grace came to call us; wherefore this is a very
comfortable surprise. Then they asked her of her welfare, and if
these young men were her husband's sons? And when she had told
them they were, they said, The King whom you love and serve, make
you as your father, and bring you where he is in peace!

HON. Then Mr. Honest (when they were all sat down) asked Mr.
Contrite, and the rest, in what posture their town was at present?

CONTRITE. You may be sure we are full of hurry in fair-time. It
is hard keeping our hearts and spirits in any good order, when we
are in a cumbered condition. He that lives in such a place as this
is, and that has to do with such as we have, has need of an item,
to caution him to take heed, every moment of the day.

HON. But how are your neighbours for quietness?

CONTRITE. They are much more moderate now than formerly. You know
how Christian and Faithful were used at our town; but of late,
I say, they have been far more moderate. I think the blood of
Faithful lieth with load upon them till now; for since they burned
him, they have been ashamed to burn any more. In those days we
were afraid to walk the streets, but now we can show our heads.
Then the name of a professor was odious; now, especially in some
parts of our town (for you know our town is large), religion is
counted honourable.[257]

Then said Mr. Contrite to them, Pray how fareth it with you in
your pilgrimage? How stands the country affected towards you?

HON. It happens to us as it happeneth to wayfaring men; sometimes
our way is clean, sometimes foul, sometimes up hill, sometimes
down hill; we are seldom at a certainty; the wind is not always
on our backs, nor is everyone a friend that we meet with in the
way. We have met with some notable rubs already; and what are yet
behind, we know not; but for the most part, we find it true, that
has been talked of, of old, A good man must suffer trouble.

CONTRITE. You talk of rubs; what rubs have you met withal?

HON. Nay, ask Mr. Great-heart, our guide, for he can give the best
account of that.

GREAT-HEART. We have been beset three or four times already.
First, Christiana and her children were beset with two ruffians,
that they feared would a took away their lives. We were beset with
Giant Bloody-man, Giant Maul, and Giant Slay-good. Indeed we did
rather beset the last, than were beset of him. And thus it was:
After we had been some time at the house of 'Gaius, mine host, and
of the whole church' (Rom. 16:23), we were minded upon a time to
take our weapons with us, and so go see if we could light upon any
of those that were enemies to pilgrims (for we heard that there
was a notable one thereabouts). Now Gaius knew his haunt better
than I, because he dwelt thereabout; so we looked, and looked,
till at last we discerned the mouth of his cave; then we were
glad, and plucked up our spirits. So we approached up to his den,
and lo, when we came there, he had dragged, by mere force, into
his net, this poor man, Mr. Feeble-mind, and was about to bring
him to his end. But when he saw us, supposing, as we thought, he
had had another prey, he left the poor man in his hole, and came
out. So we fell to it full sore, and he lustily laid about him;
but in conclusion, he was brought down to the ground, and his
head cut off, and set up by the way-side, for a terror to such as
should after practise such ungodliness. That I tell you the truth,
here is the man himself to affirm it, who was as a lamb taken out
of the mouth of the lion.

FEEBLE-MIND. Then said Mr. Feeble-mind, I found this true, to my
cost, and comfort; to my cost, when he threatened to pick my bones
every moment; and to my comfort, when I saw Mr. Great-heart and
his friends with their weapons, approach so near for my deliverance.

HOLY-MAN. Then said Mr. Holy-man, There are two things that they
have need to be possessed with, that go on pilgrimage; courage,
and an unspotted life. If they have not courage, they can never
hold on their way; and if their lives be loose, they will make the
very name of a Pilgrim stink.

LOVE-SAINT. Then said Mr. Love-saint, I hope this caution is not
needful amongst you. But truly, there are many that go upon the
road, that rather declare themselves strangers to pilgrimage, than
strangers and pilgrims in the earth.

DARE-NOT-LIE. Then said Mr. Dare-not-lie, It is true, they neither
have the pilgrim's need, nor the pilgrim's courage; they go not
uprightly, but all awry with their feet; one shoe goes inward,
another outward, and their hosen out behind; there a rag, and there
a rent, to the disparagement of their Lord.

PENITENT. These things, said Mr. Penitent, they ought to be troubled
for; nor are the pilgrims like to have that grace put upon them
and their pilgrim's progress, as they desire, until the way is
cleared of such spots and blemishes.

Thus they sat talking and spending the time, until supper was set
upon the table; unto which they went and refreshed their weary
bodies; so they went to rest. Now they stayed in this fair a great
while, at the house of this Mr. Mnason, who, in process of time,
gave his daughter Grace unto Samuel, Christiana's son, to wife,
and his daughter Martha to Joseph.

The time, as I said, that they lay here, was long (for it was not
now as in former times). Wherefore the Pilgrims grew acquainted
with many of the good people of the town, and did them what service
they could. Mercy, as she was wont, laboured much for the poor;
wherefore their bellies and backs blessed her, and she was there an
ornament to her profession.[258] And, to say the truth for Grace,
Phoebe, and Martha, they were all of a very good nature, and did
much good in their place. They were also all of them very fruitful;
so that Christian's name, as was said before, was like to live in
the world.

While they lay here, there came a monster out of the woods, and
slew many of the people of the town. It would also carry away their
children, and teach them to suck its whelps.[259] Now, no man in
the town durst so much as face this monster; but all men fled when
they heard of the noise of his coming.

The monster was like unto no one beast upon the earth; its body was
like a dragon, and it had seven heads and ten horns (Rev. 17:3).
It made great havoc of children, and yet it was governed by a
woman.[260] This monster propounded conditions to men, and such
men as loved their lives more than their souls, accepted of those
conditions. So they came under.[261]

Now this Mr. Great-heart, together with these that came to visit
the pilgrims at Mr. Mnason's house, entered into a covenant to go
and engage this beast, if perhaps they might deliver the people
of this town from the paws and mouth of this so devouring a serpent.

Then did Mr. Great-heart, Mr. Contrite, Mr. Holy-man, Mr. Dare-not-lie,
and Mr. Penitent, with their weapons go forth to meet him. Now
the monster, at first, was very rampant, and looked upon these
enemies with great disdain; but they so belaboured him, being
sturdy men at arms, that they made him make a retreat; so they
came home to Mr. Mnason's house again.

The monster, you must know, had his certain seasons to come out
in, and to make his attempts upon the children of the people of the
town; also these seasons did these valiant worthies watch him in,
and did still continually assault him; insomuch, that in process
of time he became not only wounded, but lame; also he has not made
that havoc of the townsmen's children, as formerly he has done.
And it is verily believed by some, that this beast will die of his
wounds.[262]

This, therefore, made Mr. Great-heart and his fellows of great fame
in this town; so that many of the people that wanted their taste
of things, yet had a reverend esteem and respect for them.[263]
Upon this account therefore it was, that these pilgrims got not
much hurt here. True, there were some of the baser sort, that
could see no more than a mole, nor understand more than a beast;
these had no reverence for these men, nor took they notice of
their valour or adventures.[264]

Well, the time grew on that the Pilgrims must go on their way,
wherefore they prepared for their journey. They sent for their
friends; they conferred with them; they had some time set apart,
therein to commit each other to the protection of their Prince.
There were again, that brought them of such things as they had,
that were fit for the weak and the strong, for the women and the
men, and so laded them with such things as were necessary (Acts
28:10).

Then they set forward on their way; and their friends accompanying
them so far as was convenient, they again committed each other to
the protection of their King, and parted. They, therefore, that
were of the Pilgrims' company went on, and Mr. Great-heart went
before them. Now the women and children being weakly, they were
forced to go as they could bear; by this means Mr. Ready-to-halt
and Mr. Feeble-mind had more to sympathize with their condition.

When they were gone from the townsmen, and when their friends had
bid them farewell; they quickly came to the place where Faithful
was put to death; there therefore they made a stand, and thanked
Him that had enabled him to bear his cross so well; and the rather
because they now found that they had a benefit by such a manly
suffering as his was.[265]

They went on, therefore, after this, a good way further, talking
of Christian and Faithful; and how Hopeful joined himself to
Christian after that Faithful was dead.

Now they were come up with the Hill Lucre, where the silver mine
was, which took Demas off from his pilgrimage, and into which, as
some think, By-ends fell and perished; wherefore they considered
that. But when they were come to the old monument that stood over
against the Hill Lucre, to wit, to the pillar of salt that stood
also within view of Sodom and its stinking lake; they marveled,
as did Christian before, that men of that knowledge and ripeness
of wit, as they were, should be so blinded as to turn aside here.
Only they considered again, that nature is not affected with the
harms that others have met with, especially if that thing upon
which they look, has an attracting virtue upon the foolish eye.

I saw now that they went on, till they came at the river that was
on this side of the Delectable Mountains. To the river where the
fine trees grow on both sides; and whose leaves, if taken inwardly,
are good against surfeits, where the meadows are green all the
year long, and where they might lie down safely (Psa. 23).

By this river side, in the meadow, there were cotes and folds for
sheep, a house built for the nourishing and bringing up of those
lambs, the babes of those women that go on pilgrimage (Heb. 5:2).
Also there was here one that was intrusted with them, who could
have compassion, and that could gather these lambs with His arm,
and carry them in His bosom, and that could gently lead those
that were with young (Isa. 40:11). Now to the care of THIS MAN,
Christiana admonished her four daughters to commit their little ones,
that by these waters they might be housed, harboured, succoured,
and nourished, and that none of them might be lacking in time to
come.[266] This Man, if any of them go astray, or be lost, He will
bring them again; He will also bind up that which was broken, and
will strengthen them that are sick (Ezek. 34:11-16). Here they
will never want meat, and drink, and clothing; here they will be
kept from thieves and robbers; for this Man will die before one
of those committed to His trust shall be lost (Jer. 23:4).

Besides, here they shall be sure to have good nurture and admonition,
and shall be taught to walk in right paths, and that you know is
a favour of no small account. Also here, as you see, are delicate
waters, pleasant meadows, dainty flowers, variety of trees, and
such as bear wholesome fruit; fruit not like that that Matthew ate
of, that fell over the wall out of Beelzebub's garden; but fruit
that procureth health where there is none, and that continueth and
increaseth it where it is.[267]

So they were content to commit their little ones to Him; and that
which was also an encouragement to them so to do, was, for that
all this was to be at the charge of the King, and so was as an
hospital for young children and orphans.

Now they went on; and when they were come to By-path Meadow, to
the stile over which Christian went with his fellow Hopeful, when
they were taken by Giant Despair, and put into Doubting Castle;
they sat down and consulted what was best to be done; to wit, now
they were so strong, and had got such a man as Mr. Great-heart
for their conductor, whether they had not best to make an attempt
upon the Giant, demolish his castle, and, if there were any pilgrims
in it, to set them at liberty, before they went any further. So
one said one thing, and another said the contrary. One questioned
if it were lawful to go upon unconsecrated ground; another said
they might, provided their end was good; but Mr. Great-heart said,
Though that assertion offered last cannot be universally true,
yet I have a commandment to resist sin, to overcome evil, to fight
the good fight of faith; and, I pray, with whom should I fight
this good fight, if not with Giant Despair? I will, therefore,
attempt the taking away of his life, and the demolishing of Doubting
Castle. Then said he, Who will go with me? Then said old Honest,
I will. And so will we too, said Christiana's four sons, Matthew,
Samuel, James, and Joseph; for they were young men and strong (1
John 3:13, 14). So they left the women in the road, and with them
Mr. Feeble-mind and Mr. Ready-to-halt with his crutches, to be
their guard, until they came back; for in that place though Giant
Despair dwelt so near, they keeping in the road, a little child
might lead them (Isa. 11:6). So Mr. Great-heart, old Honest, and
the four young men, went to go up to Doubting Castle, to look for
Giant Despair. When they came at the Castle-gate, they knocked
for entrance with an unusual noise. At that the old Giant comes
to the gate, and Diffidence, his wife, follows. Then said he, Who,
and what is he that is so hardy, as after this manner to molest
the Giant Despair?

Mr. Great-heart replied, It is I, Great-heart, one of the King of
the Celestial Country's conductors of pilgrims to their place;
and I demand of thee that thou open thy gates for my entrance.
Prepare thyself also to fight, for I am come to take away thy
head, and to demolish Doubting Castle.

Now Giant Despair, because he was a giant, thought no man could
overcome him; and, again, thought he, since heretofore I have
made a conquest of angels, shall Great-heart make me afraid! So he
harnessed himself, and went out. He had a cap of steel upon his
head, a breast-plate of fire girded to him, and he came out in iron
shoes with a great club in his hand. Then these six men made up to
him, and beset him behind and before. Also when Diffidence, the
giantess, came up to help him, old Mr. Honest cut her down at
one blow. Then they fought for their lives, and Giant Despair was
brought down to the ground, but was very loath to die. He struggled
hard, and had, as they say, as many lives as a cat; but Great-heart
was his death, for he left him not till he had severed his head
from his shoulders.[268]

Then they fell to demolishing Doubting Castle, that you know might
with ease be done, since Giant Despair was dead. They were seven
days in destroying of that; and in it of pilgrims they found one
Mr. Despondency, almost starved to death, and one Much-afraid, his
daughter; these two they saved alive. But it would have made you
a-wondered to have seen the dead bodies that lay here and there
in the castle-yard, and how full of dead men's bones the dungeon
was.

When Mr. Great-heart and his companions had performed this
exploit, they took Mr. Despondency, and his daughter Much-afraid,
into their protection; for they were honest people, though they
were prisoners in Doubting Castle, to that tyrant Giant Despair.
They, therefore, I say, took with them the head of the Giant,
for his body they had buried under a heap of stones, and down to
the road and to their companions they came, and showed them what
they had done. Now when Feeble-mind and Ready-to-halt saw that it
was the head of Giant Despair indeed, they were very jocund and
merry.[269] Now Christiana, if need was, could play upon the viol,
and her daughter Mercy upon the lute; so, since they were so merry
disposed, she played them a lesson, and Ready-to-halt would dance.
So he took Despondency's daughter, named Much-afraid, by the hand,
and to dancing they went in the road. True, he could not dance
without one crutch in his hand; but, I promise you, he footed
it well. Also the girl was to be commended, for she answered the
music handsomely.

As for Mr. Despondency, the music was not much to him; he was for
feeding rather than dancing, for that he was almost starved. So
Christiana gave him some of her bottle of spirits, for present
relief, and then prepared him something to eat; and, in little
time, the old gentleman came to himself, and began to be finely
revived.

Now I saw in my dream, when all these things were finished, Mr.
Great-heart took the head of Giant Despair, and set it upon a pole
by the highway side, right over against the pillar that Christian
erected for a caution to pilgrims that came after, to take heed of
entering into his grounds.[270]


Though Doubting Castle be demolish'd,
And the Giant Despair hath lost his head,
Sin can rebuild the Castle, make't remain,
And make Despair the Giant live again.


Then he writ under it, upon a marble stone these verses following:


This the head of him, whose name only
In former times did pilgrims terrify.
His Castle's down; and Diffidence, his wife,
Brave Master Great-heart has bereft of life.
Despondency, his daughter Much-afraid,
Great-heart for them also the man has play'd;
Who hereof doubts, if he'll but cast his eye
Up hither, may his scruples satisfy.
This head also, when doubting cripples dance,
Doth show from fears they have deliverance.


When these men had thus bravely showed themselves against Doubting
Castle, and had slain Giant Despair, they went forward; and went
on till they came to the Delectable Mountains, where Christian
and Hopeful refreshed themselves with the varieties of the place.
They also acquainted themselves with the shepherds there, who
welcomed them, as they had done Christian before, unto the Delectable
Mountains.

Now the Shepherds, seeing, so great a train follow Mr. Great-heart,
for with him they were well acquainted, they said unto him, Good
Sir, you have got a goodly company here. Pray, where did you find
all these?

Then Mr. Great-heart replied:


First, here is Christiana and her train,
Her sons, and her sons' wives, who like the wain,[271]
Keep by the pole, and do by compass steer,
From sin to grace, else they had not been here;
Next, here's old Honest come on pilgrimage,
Ready-to-halt, too, who, I dare engage,
True-hearted is, and so is Feeble-mind,
Who willing was not to be left behind;
Despondency, good man, is coming after,
And so also is Much-afraid his daughter.
May we have entertainment here, or must
We further go? Let's know whereon to trust.


Then said the Shepherds, This is a comfortable company. You are
welcome to us, for we have [comfort] for the feeble as for the
strong. Our Prince has an eye to what is done to the least of these;
therefore infirmity must not be a block to our entertainment (Matt.
25:40). So they had them to the palace door, and then said unto
them, Come in, Mr. Feeble-mind; Come in, Mr. Ready-to-halt; come
in, Mr. Despondency, and Mrs. Much-afraid, his daughter.[272]
These, Mr. Great-heart, said the Shepherds to the guide, we call
in by name, for that they are most subject to draw back; but as
for you, and the rest that are strong, we leave you to your wonted
liberty. Then said Mr. Great-heart, This day I see that grace doth
shine in your faces, and that you are my Lord's Shepherds indeed;
for that you have not pushed these diseased neither with side nor
shoulder, but have rather strewed their way into the palace with
flowers, as you should[273] (Ezek. 34:21). So the feeble and weak
went in, and Mr. Great-heart and the rest did follow. When they
were also set down, the Shepherds said to those of the weaker
sort, What is it that you would have? for, said they, all things
must be managed here to the supporting of the weak, as well as
the warning of the unruly.

So they made them a feast of things easy of digestion, and that
were pleasant to the palate, and nourishing; the which, when they
had received, they went to their rest, each one respectively unto
his proper place. When morning was come, because the mountains
were high, and the day clear, and because it was the custom of the
Shepherds to show to the Pilgrims, before their departure, some
rarities;[274] therefore, after they were ready, and had refreshed
themselves, the Shepherds took them out into the fields, and
showed them first what they had showed to Christian before. Then
they had them to some new places. The first was to Mount Marvel,
where looked, and beheld a man at a distance, that tumbled the
hills about with words. Then they asked the Shepherds what that
should mean? So they told them, that that man was a son of one
Great-grace, of whom you read in the First Part of the Records of
the Pilgrim's Progress. And he is set there to teach pilgrims how
to believe down, or to tumble out of their way, what difficulties
they shall meet with, by faith[275] (Mark 11:23, 24). Then said
Mr. Great-heart, I know him. He is a man above many.

Then they had them to another place, called Mount Innocent; and
there they saw a man clothed all in white, and two men, Prejudice
and Ill-will, continually casting dirt upon him. Now, behold, the
dirt, whatsoever they cast at him, would in little time fall off
again, and his garments would look as clear as if no dirt had been
cast thereat.[276]

Then said the Pilgrims, What means this? The Shepherds answered,
This man is named Godly-man, and this garment is to show the innocency
of his life. Now, those that throw dirt at him, are such as hate
his well-doing; but, as you see the dirt will not stick upon his
clothes, so it shall be with him that liveth truly innocently in
the world. Whoever they be that would make such men dirty, they
labour all in vain; for God, by that a little time is spent, will
cause that their innocence shall break forth as the light, and
their righteousness as the noon-day.

Then they took them, and had them to Mount Charity, where they
showed them a man that had a bundle of cloth lying before him, out
of which he cut coats and garments for the poor that stood about
him; yet his bundle or roll of cloth was never the less. Then said
they, What should this be? This is, said the Shepherds, to show
you, that he that has a heart to give of his labour to the poor,
shall never want wherewithal. He that watereth shall be watered
himself. And the cake that the widow gave to the Prophet did not
cause that she had ever the less in her barrel.

They had them also to a place where they saw one Fool, and one
Want-wit, washing of an Ethiopian, with intention to make him
white; but the more they washed him the blacker he was. They then
asked the Shepherds what that should mean. So they told them,
saying, Thus shall it be with the vile person. All means used to
get such a one a good name shall, in conclusion, tend but to make
him more abominable. Thus it was with the Pharisees, and so shall
it be with all hypocrites.[277]

Then said Mercy, the wife of Matthew, to Christiana, her mother,
Mother, I would, if it might be, see the hole in the hill, or that
commonly called the by-way to hell. So her mother brake her mind
to the Shepherds. Then they went to the door. It was in the side of
a hill, and they opened it, and bid Mercy hearken awhile. So she
hearkened, and heard one saying, Cursed be my father, for holding
of my feet back from the way of peace and life; and another said,
O that I had been torn in pieces, before I had, to save my life,
lost my soul! and another said, If I were to live again, how would
I deny myself, rather than come to this place! Then there was as
if the very earth had groaned and quaked under the feet of this
young woman for fear. So she looked white, and came trembling
away, saying, Blessed be he and she that are delivered from this
place.[278] Now when the Shepherds had shown them all these things,
then they had them back to the palace, and entertained them with
what the house would afford. But Mercy being a young and breeding
woman, longed for something that she saw there, but was ashamed
to ask. Her mother-in-law then asked her what she ailed; for she
looked as one not well. Then said Mercy, There is a looking-glass
hangs up in the dining-room, off which I cannot take my mind: if,
therefore, I have it not, I think I shall miscarry. Then said her
mother, I will mention thy wants to the Shepherds, and they will
not deny it thee. But she said, I am ashamed that these men should
know that I longed. Nay, my daughter, said she, it is no shame but
a virtue, to long for such a thing as that. So Mercy said, Then,
mother, if you please, ask the Shepherds if they are willing to
sell it.

Now the glass was one of a thousand. It would present a man, one
way, with his own features exactly (James 1:23); and, turn it but
another way, and it would show one the very face and similitude of
the Prince of Pilgrims Himself (1 Cor. 13:12). Yea, I have talked
with them that can tell, and they have said, that they have seen
the very crown of thorns upon His head, by looking in that glass;
they have therein also seen the holes in His hands, in His feet,
and His side (2 Cor. 3:18). Yea, such an excellency is there in
that glass, that it will show Him, to one where they have a mind
to see Him; whether living or dead; whether in earth or Heaven;
whether in a state of humiliation, or in His exaltation; whether
coming to suffer, or coming to reign.[279]

Christiana, therefore, went to the Shepherds apart[280]--now
the names of the Shepherds are Knowledge, Experience, Watchful,
and Sincere--and said unto them, There is one of my daughters, a
breeding woman, that I think doth long for something that she hath
seen in this house; and she thinks she shall miscarry, if she shall
by you be denied.

EXPERIENCE. Call her, call her; she shall assuredly have what we
can help her to. So they called her, and said to her, Mercy, what
is that thing thou wouldst have? Then she blushed, and said, The
great glass that hangs up in the dining-room. So Sincere ran and
fetched it, and, with a joyful consent, it was given her. Then she
bowed her head, and gave thanks, and said, By this I know that I
have obtained favour in your eyes.

They also gave to the other young women such things as they
desired, and to their husbands great commendations, for that they
had joined with Mr. Great-heart, to the slaying of Giant Despair,
and the demolishing of Doubting Castle.

About Christiana's neck, the Shepherds put a bracelet, and so they
did about the necks of her four daughters; also they put earrings
in their ears, and jewels on their foreheads.[281]

When they were minded to go hence, they let them go in peace, but
gave not to them those certain cautions which before were given to
Christian and his companion. The reason was, for that these had
Great-heart to be their guide, who was one that was well acquainted
with things, and so could give them their cautions more seasonably;
to wit, even then when the danger was nigh the approaching.

What cautions Christian and his companion had received of the
Shepherds, they had also lost, by that the time was come that they
had need to put them in practice. Wherefore, here was the advantage
that this company had over the other.


From hence they went on singing, and they said,
Behold, how fitly are the stages set
For their relief that pilgrims are become!
And how they us receive without one let,
That makes the other life our mark and home!

What novelties they have to us they give,
That we, though Pilgrims, joyful lives may live;
They do upon us, too, such things bestow,
That show we Pilgrims are, where'er we go.


When they were gone from the Shepherds, they quickly came to the
place where Christian met with one Turn-away, that dwelt in the
town of Apostasy. Wherefore of him Mr. Great-heart, their guide,
did now put them in mind, saying, This is the place where Christian
met with one Turn-away, who carried with him the character of
his rebellion at his back. And this I have to say concerning this
man; he would hearken to no counsel, but once falling, persuasion
could not stop him.

When he came to the place where the Cross and the Sepulchre were,
he did meet with one that did bid him look there, but he gnashed
with his teeth, and stamped, and said, he was resolved to go back
to his own town. Before he came to the gate, he met with Evangelist,
who offered to lay hands on him, to turn him into the way again.
But this Turn-away resisted him, and having done much despite
unto him, he got away over the wall, and so escaped his hand (Heb.
10:26-29).

Then they went on; and just at the place where Little-faith formerly
was robbed, there stood a man with his sword drawn, and his face
all bloody. Then said Mr. Great-heart, What art thou? The man made
answer, saying, I am one whose name is Valiant-for-truth. I am a
pilgrim, and am going to the Celestial City. Now, as I was in my
way, there were three men did beset me, and propounded unto me
these three things: 1. Whether I would become one of them. 2. Or
go back from whence I came. 3. Or die upon the place.[282] To
the first, I answered, I had been a true man a long season, and
therefore it could not be expected that I now should cast in my
lot with thieves (Prov. 1:10-14). Then they demanded what I would
say to the second. So I told them that the place from whence I
came, had I not found incommodity there, I had not forsaken it at
all; but finding it altogether unsuitable to me, and very unprofitable
for me, I forsook it for this way. Then they asked me what I said
to the third. And I told them, My life cost more dear far, than
that I should lightly give it away. Besides, you have nothing to
do thus to put things to my choice; wherefore, at your peril be it,
if you meddle. Then these three, to wit, Wild-head, Inconsiderate,
and Pragmatic, drew upon me, and I also drew upon them.

So we fell to it, one against three, for the space of above three
hours. They have left upon me, as you see, some of the marks of
their valour, and have also carried away with them some of mine.
They are but just now gone. I suppose they might, as the saying
is, heard your horse dash, and so they betook them to flight.

GREAT-HEART. But here was great odds, three against one.

VALIANT. It is true; but little or more are nothing to him that
has the truth on his side. 'Though an host should encamp against
me,' said one, 'my heart shall not fear; though war should rise
against me, in this will I be confident' (Psa. 27:3). Besides,
saith he, I have read in some records, that one man has fought
an army. And how many did Samson slay with the jaw-bone of an
ass?[283] (Judg. 15:15, 16).

GREAT-HEART. Then said the guide, Why did you not cry out, that
some might have come in for your succour?

VALIANT. So I did, to my King, who, I knew, could hear, and afford
invisible help, and that was sufficient for me.

GREAT-HEART. Then said Great-heart to Mr. Valiant-for-truth, Thou
hast worthily behaved thyself. Let me see thy sword. So he showed
it him. When he had taken it in his hand, and looked thereon a
while, he said, Ha! it is a right Jerusalem blade (Isa. 2:3).

VALIANT. It is so. Let a man have one of these blades, with a hand
to wield it and skill to use it, and he may venture upon an angel
with it. He need not fear its holding, if he can but tell how to
lay on. Its edges will never blunt. It will cut flesh and bones,
and soul and spirit, and all (Eph. 6:12-17; Heb. 4:12).

GREAT-HEART. But you fought a great while; I wonder you was not
weary.

VALIANT. I fought till my sword did cleave to my hand; and when
they were joined together, as if a sword grew out of my arm, and
when the blood ran through my fingers, then I fought with most
courage[284] (2 Sam. 23:10).

GREAT-HEART. Thou hast done well. Thou hast 'resisted unto blood,
striving against sin.' Thou shalt abide by us, come in and go out
with us, for we are thy companions.

Then they took him, and washed his wounds, and gave him of what
they had to refresh him; and so they went on together. Now, as
they went on, because Mr. Great-heart was delighted in him, for
he loved one greatly that he found to be a man of his hands, and
because there were with his company them that were feeble and weak,
therefore he questioned with him about many things; as, first,
what countryman he was?[285]

VALIANT. I am of Dark-land; for there I was born, and there my
father and mother are still.

GREAT-HEART. Dark-land, said the guide; doth not that lie up on
the same coast with the City of Destruction?

VALIANT. Yes, it doth. Now, that which caused me to come on
pilgrimage was this; we had one Mr. Tell-true came into our parts,
and he told it about what Christian had done, that went from the
City of Destruction; namely, how he had forsaken his wife and
children, and had betaken himself to a pilgrim's life. It was also
confidently reported, how he had killed a serpent that did come out
to resist him in his journey, and how he got through to whither he
intended. It was also told, what welcome he had at all his Lord's
lodgings, especially when he came to the gates of the Celestial City;
for there, said the man, he was received with sound of trumpet,
by a company of Shining Ones. He told it also, how all the bells
in the city did ring for joy at his reception, and what golden
garments he was clothed with, with many other things that now I
shall forbear to relate. In a word, that man so told the story of
Christian and his travels, that my heart fell into a burning haste
to be gone after him; nor could father or mother stay me! So I got
from them, and am come thus far on my way.

GREAT-HEART. You came in at the gate, did you not?

VALIANT. Yes, yes; for the same man also told us that all would
be nothing, if we did not begin to enter this way at the gate.[286]

GREAT-HEART. Look you, said the guide to Christiana, the pilgrimage
of your husband, and what he has gotten thereby, is spread abroad
far and near.

VALIANT. Why, is this Christian's wife?

GREAT-HEART. Yes, that it is; and these are also her four sons.

VALIANT. What! and going on pilgrimage too?

GREAT-HEART. Yes, verily; they are following after.

VALIANT. It glads me at heart. Good man! how joyful will he be when
he shall see them that would not go with him, yet to enter after
him in at the gates into the City!

GREAT-HEART. Without doubt it will be a comfort to him; for, next
to the joy of seeing himself there, it will be a joy to meet there
his wife and children.

VALIANT. But, now you are upon that, pray let me hear your opinion
about it. Some make a question, Whether we shall know one another
when we are there.

GREAT-HEART. Do they think they shall know themselves then, or
that they shall rejoice to see themselves in that bliss? and if
they think they shall know and do these, why not know others, and
rejoice in their welfare also?[287]

Again, since relations are our second self, though that state will
be dissolved there; yet why may it not be rationally concluded,
that we shall be more glad to see them there, than to see they
are wanting?

VALIANT. Well, I perceive whereabouts you are as to this. Have you
any more things to ask me about my beginning to come on pilgrimage?[288]

GREAT-HEART, Yes. Was your father and mother willing that you
should become a pilgrim?

VALIANT. O no! They used all means imaginable to persuade me to
stay at home.

GREAT-HEART, What could they say against it?

VALIANT. They said it was an idle life; and if I myself were
not inclined to sloth and laziness, I would never countenance a
pilgrim's condition.[289]

GREAT-HEART. And what did they say else?

VALIANT. Why, they told me that it was a dangerous way; yea, the
most dangerous way in the world, said they, is that which the
pilgrims go.

GREAT-HEART. Did they show wherein this way is so dangerous?

VALIANT. Yes; and that in many particulars.

GREAT-HEART. Name some of them.

VALIANT. They told me of the Slough of Despond, where Christian
was well nigh smothered. They told me that there were archers
standing ready in Beelzebub Castle, to shoot them that should
knock at the wicket-gate for entrance. They told me also of the
wood, and dark mountains; of the Hill Difficulty; of the lions; and
also of the three giants, Bloody-man, Maul, and Slay-good. They
said, moreover, that there was a foul fiend haunted the Valley of
Humiliation, and that Christian was by him almost bereft of life.
Besides, said they, you must go over the Valley of the Shadow
of Death, where the hobgoblins are; where the light is darkness;
where the way is full of snares, pits, traps, and gins. They told
me also of Giant Despair, of Doubting Castle, and of the ruin that
the Pilgrims met with there. Further they said I must go over the
Enchanted Ground: which was dangerous. And that, after all this, I
should find a river, over which I should find no bridge, and that
that river did be betwixt me and the Celestial Country.

GREAT-HEART. And was this all?

VALIANT. No. They also told me that this way was full of deceivers,[290]
and of persons that laid in wait there to turn good men out of
the path.

GREAT-HEART. But how did they make that out?

VALIANT. They told me that Mr. Worldly-wiseman did there lie in
wait to deceive. They also said, that there was Formality and
Hypocrisy continually on the road. They said also that By-ends,
Talkative, or Demas would go near to gather me up; that the Flatterer
would catch me in his net; or that, with green-headed Ignorance,
I would presume to go on to the gate, from whence he always was
sent back to the hole that was in the side of the hill, and made
to go the by-way to hell.

GREAT-HEART. I promise you this was enough to discourage; but did
they make an end here?

VALIANT. No; stay. They told me also of many that had tried that
way of old, and that had gone a great way therein, to see if they
could find something of the glory there, that so many had so much
talked of from time to time; and how they came back again, and
befooled themselves for setting a foot out of doors in that path,
to the satisfaction of all the country. And they named several
that did so; as Obstinate and Pliable, Mistrust and Timorous,
Turn-away and old Atheist, with several more, who, they said, had
some of them, gone far to see if they could find; but not one of
them found so much advantage by going as amounted to the weight
of a feather.[291]

GREAT-HEART. Said they anything more to discourage you?

VALIANT. Yes. They told me of one Mr. Fearing who was a pilgrim;
and how he found this way so solitary, that he never had comfortable
hour therein. Also that Mr. Despondency had like to have been
starved therein; yea, and also, which I had almost forgot, that
Christian himself, about whom there has been such a noise, after
all his ventures for a celestial crown, was certainly drowned in
the Black River, and never went foot further, however it was
smothered up.[292]

GREAT-HEART. And did none of these things discourage you?

VALIANT. No; they seemed but as so many nothings to me.

GREAT-HEART. How came that about?

VALIANT. Why, I still believed what Mr. Tell-true had said, and
that carried me beyond them all.

GREAT-HEART. Then this was your victory, even your faith.

VALIANT. It was so. I believed, by the grace of God, and therefore
came out, got into the way, fought all that set themselves against
me, and, by believing, am come to this place.[293]


Who would true valour see,
Let him come hither;
One here will constant be,
Come wind, come weather.
There's no discouragement
Shall make him once relent,
His first avow'd intent
To be a pilgrim.

Who so beset him round
With dismal stories,
Do but themselves confound.
His strength the more is;
No lion can him fright,
He'll with a giant fight;
But he will have a right
To be a pilgrim.

Hobgoblin nor foul fiend
Can daunt his spirit;
He knows he at the end
Shall life inherit.
Then fancies fly away,
He'll fear not what men say;
He'll labour night and day
To be a pilgrim.


By this time they were got to the Enchanted Ground,[294] where the
air naturally tended to make one drowsy; and that place was all
grown over with briars and thorns, excepting here and there, where
was an Enchanted Arbour, upon which if a man sits, or in which, if
a man sleeps, it is a question, say some, whether ever he shall
rise or wake again in this world.[295] Over this forest, therefore,
they went, both one and the other, and Mr. Great-heart went before,
for that he was the guide; and Mr. Valiant-for-truth, he came
behind, being there a guard, for fear, lest peradventure some
fiend, or dragon, or giant, or thief, should fall upon their rear,
and so do mischief. They went on here, each man with his sword
drawn in his hand, for they knew it was a dangerous place. Also
they cheered up one another as well as they could; Feeble-mind,
Mr. Great-heart commanded, should come up after him, and Mr.
Despondency was under the eye of Mr. Valiant.[296]

Now they had not gone far, but a great mist and darkness fell upon
them all, so that they could scarce, for a great while, see the one
the other; wherefore they were forced, for some time, to feel for
one another by words; for they walked not by sight.

But anyone must think that here was but sorry going for the best
of them all; but how much worse for the women and children, who
both of feet and heart, were but tender. Yet so it was, that through
the encouraging words of he that led in the front, and of him that
brought them up behind, they made a pretty good shift to wag along.

The way also was here very wearisome, through dirt and slabbiness.
Nor was there on all this ground so much as one inn, or victualling
house, therein to refresh the feebler sort. Here, therefore, was
grunting, and puffing, and sighing. While one tumbleth over a bush,
another sticks fast in the dirt; and the children, some of them,
lost their shoes in the mire. While one cries out, I am down; and
another, Ho! where are you? and a third, The bushes have got such
fast hold on me, I think I cannot get away from them.

Then they came at an arbour, warm, and promising much refreshing
to the Pilgrims; for it was finely wrought above the head, beautified
with greens, furnished with benches and settles.[297] It also had
in it a soft couch, whereon the weary might lean. This, you must
think, all things considered, was tempting; for the Pilgrims
already began to be foiled with the badness of the way; but there
was not one of them that made so much as a motion to stop there.
Yea, for aught I could perceive, they continually gave so good
heed to the advice of their guide, and he did so faithfully tell
them of dangers, and of the nature of dangers, when they were at
them, that usually, when they were nearest to them, they did most
pluck up their spirits, and hearten one another to deny the flesh.
This arbour was called The Slothful's Friend, on purpose to allure,
if it might be, some of the pilgrims there to take up their rest
when weary.

I saw then in my dream, that they went on in this their solitary
ground, till they came to a place at which a man is apt to lose
his way.[298] Now, though when it was light, their guide could
well enough tell how to miss those ways that led wrong, yet in the
dark he was put to a stand; but he had in his pocket a map of all
ways leading to, or from the Celestial City; wherefore he struck
a light, for he never goes also without his tinder-box, and takes
a view of his book or map, which bids him be careful, in that
place, to turn to the right-hand way. And had he not here been
careful to look in his map, they had all, in probability, been
smothered in the mud; for, just a little before them, and that at
the end of the cleanest way too, was a pit, none knows how deep,
full of nothing but mud, there made on purpose to destroy the
Pilgrims in.[299]

Then thought I with myself, who that goeth on pilgrimage, but would
have one of these maps about him, that he may look when he is at
a stand, which is the way he must take.[300]

They went on, then, in this Enchanted Ground, till they came to
where there was another arbour, and it was built by the highway-side.
And in that arbour there lay two men, whose names were Heedless
and Too-bold.[301] These two went thus far on pilgrimage; but here,
being wearied with their journey, they sat down to rest themselves,
and so fell fast asleep. When the Pilgrims saw them, they stood
still, and shook their heads; for they knew that the sleepers were
in a pitiful case. Then they consulted what to do, whether to go
on and leave them in their sleep, or to step to them, and try to
awake them. So they concluded to go to them, and awake them; that
is, if they could; but with this caution, namely, to take heed
that themselves did not sit down nor embrace the offered benefit
of that arbour.

So they went in, and spake to the men, and called each by his
name,[302] for the guide, it seems, did know them; but there was
no voice nor answer. Then the guide did shake them, and do what
he could to disturb them. Then said one of them, I will pay you
when I take my money. At which the guide shook his head. I will
fight so long as I can hold my sword in my hand, said the other.
At that one of the children laughed.

Then said Christiana, What is the meaning of this? The guide said,
They talk in their sleep. If you strike them, beat them, or whatever
else you do to them, they will answer you after this fashion; or,
as one of them said in old time, when the waves of the sea did
beat upon him, and he slept as one upon the mast of a ship, 'When
shall I awake? I will seek it yet again' (Prov. 23:34, 35). You
know, when men talk in their sleep, they say anything, but their
words are not governed either by faith or reason. There is an
incoherency in their words now, as there was before, betwixt their
going on pilgrimage, and sitting down here.[303] This, then, is
the mischief of it, when heedless ones go on pilgrimage, it is
twenty to one but they are served thus; for this Enchanted Ground
is one of the last refuges that the enemy to pilgrims has. Wherefore
it is, as you see, placed almost at the end of the way, and so
it standeth against us with the more advantage. For when, thinks
the enemy, will these fools be so desirous to sit down, as when
they are weary? and when so like to be weary, as when almost at
their journey's end? Therefore it is, I say, that the Enchanted
Ground is placed so nigh to the Land Beulah, and so near the end
of their race.[304] Wherefore, let pilgrims look to themselves,
lest it happen to them as it has done to these, that, as you see,
are fallen asleep, and none can wake them.[305]

Then the Pilgrims desired, with trembling, to go forward; only they
prayed their guide to strike a light, that they might go the rest
of their way by the help of the light, of a lantern.[306] So he
struck a light, and they went by the help of that through the rest
of this way, though the darkness was very great (2 Peter 1:19).

But the children began to be sorely weary; and they cried out unto
Him that loveth pilgrims, to make their way more comfortable. So
by that they had gone a little further, a wind arose, that drove
away the fog; so the air became more clear.

Yet they were not off, by much, of the Enchanted Ground, only now
they could see one another better, and the way wherein they should
walk.

Now, when they were almost at the end of this ground, they perceived
that, a little before them, was a solemn noise of one that was
much concerned. So they went on and looked before them; and behold,
they saw, as they thought, a man upon his knees, with hands and
eyes lift up, and speaking, as they thought, earnestly to One that
was above.[307] They drew nigh, but could not tell what he said.
So they went softly till he had done. When he had done, he got up,
and began to run towards the Celestial City. Then Mr. Great-heart
called after him, saying, Soho! friend, let us have your company,
if you go, as I suppose you do, to the Celestial City. So the man
stopped, and they came up to him. But so soon as Mr. Honest saw
him, he said, I know this man. Then said Mr. Valiant-for-truth,
Prithee, who is it? It is one, said he, who comes from whereabouts I
dwelt. His name is Stand-fast; he is certainly a right good pilgrim.

So they came up one to another; and presently Stand-fast said to
old Honest, Ho, father Honest, are you there? Aye, said he, that I
am, as sure as you are there. Right glad am I, said Mr. Stand-fast,
that I have found you on this road. And as glad am I, said the
other, that I espied you upon your knees. Then Mr. Stand-fast
blushed, and said, But why, did you see me? Yes, that I did, quoth
the other, and with my heart was glad at the sight. Why, what did
you think? said Stand-fast. Think! said old Honest, what should I
think? I thought we had an honest man upon the road, and therefore
should have his company by and by. If you thought not amiss [said
Stand-fast], how happy am I; but if I be not as I should, I alone
must bear it. That is true, said the other; but your fear doth
further confirm me, that things are right betwixt the Prince of
Pilgrims and your soul; for, saith he, 'Blessed is the man that
feareth always.'

VALIANT. Well, but brother, I pray thee tell us what was it that
was the cause of thy being upon thy knees even now? Was it for
that some special mercies laid obligations upon thee, or how?

STAND-FAST. Why, we are, as you see, upon the Enchanted Ground;
and as I was coming along, I was musing with myself of what a
dangerous road the road in this place was, and how many that had
come even thus far on pilgrimage had here been stopped, and been
destroyed. I thought also of the manner of the death with which
this place destroyeth men. Those that die here, die of no violent
distemper. The death which such die is not grievous to them; for
he that goeth away in a sleep, begins that journey with desire
and pleasure; yea, such acquiesce in the will of that disease.

HON. Then Mr. Honest, interrupting of him, said, Did you see the
two men asleep in the arbour?

STAND-FAST. Aye, aye, I saw Heedless and Too-bold there; and, for
aught I know, there they will lie till they rot (Prov. 10:7). But
let me go on in my tale. As I was thus musing, as I said, there
was one, in very pleasant attire, but old, who presented herself
unto me, and offered me three things; to wit, her body, her purse,
and her bed. Now, the truth is, I was both a-weary and sleepy;
I am also as poor as an owlet,[308] and that, perhaps, the witch
knew. Well, I repulsed her once and twice, but she put by my
repulses, and smiled. Then I began to be angry; but she mattered
that nothing at all. Then she made offers again, and said, If I
would be ruled by her, she would make me great and happy; for, said
she, I am the mistress of the world, and men are made happy by me.
Then I asked her name, and she told me it was Madam Bubble.[309]
This set me further from her; but she still followed me with
enticements. Then I betook me as you saw, to my knees; and with
hands lift up, and cries, I prayed to Him that had said He would
help.[310] So, just as you came up, the gentlewoman went her way.
Then I continued to give thanks for this my great deliverance; for
I verily believe she intended no good, but rather sought to make
stop of me in my journey.[311]

HON. Without doubt her designs were bad. But stay, now you talk
of her, methinks I either have seen her, or have read some story
of her.

STAND-FAST. Perhaps you have done both.

HON. Madam Bubble! is she not a tall, comely dame, something of
a swarthy complexion?

STAND-FAST. Right, you hit it, she is just such a one.

HON. Doth she not speak very smoothly, and give you a smile at the
end of a sentence?

STAND-FAST. You fall right upon it again, for these are her very
actions.

HON. Doth she not wear a great purse by her side; and is not her
hand often in it, fingering her money, as if that was her heart's
delight?

STAND-FAST. It is just so; had she stood by all this while, you
could not more amply have set her forth before me, nor have better
described her features.

HON. Then he that drew her picture was a good limner, and he that
wrote of her said true.[312]

GREAT-HEART. This woman is a witch, and it is by virtue of her
sorceries that this ground is enchanted. Whoever doth lay their
head down in her lap, had as good lay it down upon that block
over which the axe doth hang; and whoever lay their eyes upon her
beauty, are counted the enemies of God (James 4:4; 1 John 2:15).
This is she that maintaineth in their splendour all those that are
the enemies of pilgrims. Yea, this is she that hath bought off
many a man from a pilgrim's life. She is a great gossipper; she
is always, both she and her daughters, at one pilgrim's heels or
another, now commending, and then preferring the excellencies of
this life. She is a bold and impudent slut; she will talk with
any man. She always laugheth poor pilgrims to scorn; but highly
commends the rich. If there be one cunning to get money in a
place, she will speak well of him from house to house; she loveth
banqueting and feasting mainly well; she is always at one full
table or another. She has given it out in some places, that she
is a goddess, and therefore some do worship her. She has her times
and open places of cheating; and she will say and avow it, that
none can show a good comparable to hers. She promiseth to dwell
with children's children, if they will but love and make much of
her. She will cast out of her purse gold like dust, in some places,
and to some persons. She loves to be sought after, spoken well of,
and to lie in the bosoms of men. She is never weary of commending
her commodities, and she loves them most that think best of her.
She will promise to some crowns and kingdoms, if they will but
take her advice; yet many hath she brought to the halter, and ten
thousand times more to hell.

STAND-FAST. O, said Stand-fast, what a mercy is it that I did
resist! for whither might she have drawn me!

GREAT-HEART. Whither! nay, none but God knows whither. But, in
general, to be sure, she would have drawn thee into 'many foolish
and hurtful lusts, which drown men in destruction and perdition'--(1
Tim. 6:9).

It was she that set Absalom against his father, and Jeroboam against
his master. It was she that persuaded Judas to sell his Lord, and
that prevailed with Demas to forsake the godly pilgrims' life;
none can tell of the mischief that she doth. She makes variance
betwixt rulers and subjects, betwixt parents and children, betwixt
neighbour and neighbour, betwixt a man and his wife, betwixt a man
and himself, betwixt the flesh and the heart.

Wherefore, good Master Stand-fast, be as your name is, and 'when
you have done all, Stand.'[313]

At this discourse there was, among the Pilgrims, a mixture of joy
and trembling; but at length they brake out, and sang--


What danger is the pilgrim in!
How many are his foes!
How many ways there are to sin
No living mortal knows.
Some of the ditch shy are, yet can
Lie tumbling in the mire;
Some, though they shun the frying-pan,
Do leap into the fire.


After this, I beheld until they were come unto the Land of Beulah,
where the sun shineth night and day.[314] Here, because they were
weary, they betook themselves a while to rest; and, because this
country was common for pilgrims, and because the orchards and
vineyards that were here belonged to the King of the Celestial
country, therefore they were licensed to make bold with any of His
things. But a little while soon refreshed them here; for the bells
did so ring, and the trumpets continually sound so melodiously,
that they could not sleep; and yet they received as much refreshing,
as if they had slept their sleep ever so soundly. Here also all
the noise of them that walked in the streets, was, More pilgrims
are come to town. And another would answer, saying, And so many
went over the water, and were let in at the golden gates today.
They would cry again, There is now a legion of Shining Ones just
come to town, by which we know that there are more pilgrims upon
the road; for here they come to wait for them, and to comfort
them after all their sorrow. Then the Pilgrims got up, and walked
to and fro; but how were their ears now filled with heavenly
noises, and their eyes delighted with celestial visions! In this
land they heard nothing, saw nothing, felt nothing, smelled nothing,
tasted nothing, that was offensive to their stomach or mind; only
when they tasted of the water of the river over which they were
to go, they thought that tasted a little bitterish to the palate,
but it proved sweeter when it was down.

In this place there was a record kept of the names of them that had
been pilgrims of old, and a history of all the famous acts that
they had done. It was here also much discoursed how the river to
some had had its flowings, and what ebbings it has had while others
have gone over. It has been in a manner dry for some, while it
has overflowed its banks for others.

In this place the children of the town would go into the King's
gardens, and gather nosegays for the Pilgrims, and bring them to them
with much affection. Here also grew camphire, with spikenard, and
saffron, calamus, and cinnamon, with all its trees of frankincense,
myrrh, and aloes, with all chief spices. With these the Pilgrims'
chambers were perfumed, while they staid here; and with these were
their bodies anointed, to prepare them to go over the river when
the time appointed was come.

Now, while they lay here, and waited for the good hour, there was
a noise in the town, that there was a post come from the Celestial
City, with matter of great importance to one Christiana, the wife
of Christian the Pilgrim. So inquiry was made for her, and the
house was found out where she was; so the post presented her with
a letter; the contents whereof were, 'Hail, good woman! I bring
thee tidings that the Master calleth for thee, and expecteth that
thou shouldest stand in His presence, in clothes of immortality,
within these ten days.'

When he had read this letter to her, he gave her therewith a sure
token that he was a true messenger, and was come to bid her make
haste to be gone. The token was, an arrow with a point sharpened
with love, let easily into her heart, which by degrees wrought
so effectually with her, that at the time appointed she must be
gone.[315]

When Christiana saw that her time was come, and that she was the
first of this company that was to go over, she called for Mr.
Great-heart her guide, and told him how matters were. So he told
her he was heartily glad of the news, and could have been glad
had the post come for him. Then she bid that he should give advice
how all things should be prepared for her journey. So he told
her, saying, thus and thus it must be; and we that survive will
accompany you to the river side.

Then she called for her children, and gave them her blessing, and
told them, that she yet read with comfort the mark that was set
in their foreheads, and was glad to see them with her there, and
that they had kept their garments so white. Lastly, she bequeathed
to the poor that little she had, and commanded her sons and her
daughters to be ready against the messenger should come for them.
When she had spoken these words to her guide and to her children,
she called for Mr. Valiant-for-truth, and said unto him, Sir, you
have in all places showed yourself truehearted; 'be faithful unto
death,' and my King will give you 'a crown of life.' I would also
entreat you to have an eye to my children; and if at any time
you see them faint, speak comfortably to them. For my daughters,
my sons' wives, they have been faithful, and a fulfilling of the
promise upon them will be their end. But she gave Mr. Stand-fast
a ring. Then she called for old Mr. Honest, and said of him, 'Behold
an Israelite indeed, in whom is no guile.' Then said he, I wish
you a fair day, when you set out for Mount Zion, and shall be glad
to see that you go over the river dry-shod. But she answered, Come
wet, come dry, I long to be gone; for, however the weather is in
my journey, I shall have time enough when I come there to sit down
and rest me, and dry me.

Then came in that good man Mr. Ready-to-halt, to see her. So she
said to him, Thy travel hither has been with difficulty; but that
will make thy rest the sweeter. But watch and be ready; for at an
hour when you think not, the messenger may come. After him came
in Mr. Despondency, and his daughter Much-afraid, to whom she said,
You ought with thankfulness, forever to remember your deliverance
from the hands of Giant Despair, and out of Doubting Castle. The
effect of that mercy is, that you are brought with safety hither.
Be ye watchful, and cast away fear; 'be sober and hope to the
end.'

Then she said to Mr. Feeble-mind, Thou wast delivered from the
mouth of Giant Slay-good, that thou mightest live in the light of
the living forever, and see thy King with comfort; only I advise
thee to repent thee of thine aptness to fear and doubt of His
goodness, before He sends for thee; lest thou shouldest, when He
comes, be forced to stand before Him, for that fault, with blushing.
Now the day drew on, that Christiana must be gone. So the road was
full of people to see her take her journey. But, behold, all the
banks beyond the river were full of horses and chariots, which
were come down from above to accompany her to the city gate. So
she came forth, and entered the river, with a beckon of farewell
to those that followed her to the river side. The last words that
she was heard to say here, were, I come, Lord, to be with Thee,
and bless Thee.[316]

So her children and friends returned to their place, for that those
that waited for Christiana had carried her out of their sight.
So she went and called, and entered in at the gate with all the
ceremonies of joy that her husband Christian had done before her.

At her departure her children wept. But Mr. Great-heart and Mr.
Valiant played upon the well-tuned cymbal and harp for joy. So all
departed to their respective places.[317]

In process of time there came a post to the town again, and his
business was with Mr. Ready-to-halt. So he inquired him out, and
said to him, I am come to thee in the name of Him whom thou hast
loved and followed, though upon crutches; and my message is to
tell thee, that He expects thee at His table to sup with Him, in
His kingdom, the next day after Easter; wherefore prepare thyself
for this journey.[318]

Then he also gave him a token that he was a true messenger, saying,
I have broken thy golden bowl, and loosed thy silver cord (Eccl.
12:6).

After this, Mr. Ready-to-halt called for his fellow-pilgrims, and
told them, saying, I am sent for, and God shall surely visit you
also. So he desired Mr. Valiant to make his will; and because
he had nothing to bequeath to them that should survive him, but
his crutches, and his good wishes, therefore thus he said, These
crutches I bequeath to my son that shall tread in my steps, with
a hundred warm wishes that he may prove better than I have done.
Then he thanked Mr. Great-heart for his conduct and kindness, and
so addressed himself to his journey. When he came at the brink of
the river, he said, Now I shall have no more need of these crutches,
since yonder are chariots and horses for me to ride on. The last
words he was heard to say was, Welcome life![319] So he went his
way.

After this, Mr. Feeble-mind had tidings brought him, that the post
sounded his horn at his chamber door. Then he came in, and told
him, saying, I am come to tell thee, that thy Master hath need of
thee; and that, in very little time, thou must behold His face in
brightness. And take this as a token of the truth of my message,
'Those that look out of the windows shall be darkened'[320] (Eccl.
12:3).

Then Mr. Feeble-mind called for his friends, and told them what
errand had been brought unto him, and what token he had received
of the truth of the message. Then he said, Since I have nothing
to bequeath to any, to what purpose should I make a will As for
my feeble mind, that I will leave behind me, for that I have no
need of that in the place whither I go. Nor is it worth bestowing
upon the poorest pilgrim; wherefore, when I am gone, I desire that
you, Mr. Valiant, would bury it in a dunghill. This done, and the
day being come in which he was to depart, he entered the river as
the rest. His last words were, Hold out, faith and patience. So
he went over to the other side.

When days had many of them passed away, Mr. Despondency was sent
for; for a post was come, and brought this message to him: Trembling
man, these are to summon thee to be ready with thy King by the
next Lord's Day, to shout for joy for thy deliverance from all
thy doubtings.

And, said the messenger, that my message is true, take this for
a proof; so he gave him the grasshopper to be a burden unto him
(Eccl. 12:5). Now, Mr. Despondency's daughter, whose name was
Much-afraid, said, when she heard what was done, that she would go
with her, father. Then Mr. Despondency said to his friends, Myself
and my daughter, you know what we have been, and how troublesomely we
have behaved ourselves in every company. My will and my daughter's
is, that our desponds and slavish fears be by no man ever received,
from the day of our departure, forever; for I know that after my
death they will offer themselves to others.[321] For, to be plain
with you, they are ghosts the which we entertained when we first
began to be pilgrims, and could never shake them off after; and
they will walk about and seek entertainment of the pilgrims; but,
for our sakes, shut ye the doors upon them.[322]

When the time was come for them to depart, they went to the brink
of the river. The last words of Mr. Despondency were, Farewell
night, welcome day. His daughter went through the river singing,
but none could understand what she said.[323]

Then it came to pass, a while after, that there was a post in the
town that inquired for Mr. Honest. So he came to his house where
he was, and delivered to his hand these lines: Thou art commanded
to be ready against this day sevennight, to present thyself before
thy Lord, at His Father's house. And for a token that my message
is true, 'All thy daughters of music shall he brought low' (Eccl.
12:4). Then Mr. Honest called for his friends, and said unto them,
I die, but shall make no will. As for my honesty, it shall go with
me; let him that comes after be told of this. When the day that
he was to be gone was come, he addressed himself to go over the
river. Now the river at that time overflowed the banks in some places;
but Mr. Honest in his lifetime had spoken to one Good-conscience
to meet him there, the which he also did, and lent him his hand,
and so helped him over. The last words of Mr. Honest were, Grace
reigns. So he left the world.

After this, it was noised abroad, that Mr. Valiant-for-truth was
taken with a summons, by the same post as the other; and had this
for a token that the summons was true, 'That his pitcher was broken
at the fountain' (Eccl. 12:6). When he understood it, he called
for his friends, and told them of it. Then, said he, I am going
to my Father's; and though with great difficulty I am got hither,
yet now I do not repent me of all the trouble I have been at to
arrive where I am. My sword I give to him that shall succeed me
in my pilgrimage, and my courage and skill to him that can get it.
My marks and scars I carry with me, to be a witness for me, that
I have fought His battles, who now will be my Rewarder. When the
day that he must go hence was come, many accompanied him to the
river-side, into which as he went, he said, 'Death, where is thy
sting?' And as he went down deeper, he said, 'Grave, where is thy
victory?' So he passed over, and all the trumpets sounded for him
on the other side.[324]

Then there came forth a summons for Mr. Stand-fast--this Mr. Stand-fast
was he that the rest of the Pilgrims found upon his knees in the
Enchanted Ground--for the post brought it him open in his hands.
The contents whereof were, that he must prepare for a change of
life, for his Master was not willing that he should be so far from
Him any longer. At this Mr. Stand-fast was put into a muse. Nay,
said the messenger, you need not doubt of the truth of my message,
for here is a token of the truth thereof: 'Thy wheel is broken at
the cistern' (Eccl. 12:6). Then he called unto him Mr. Great-heart,
who was their guide, and said unto him, Sir, although it was not
my hap to be much in your good company in the days of my pilgrimage;
yet, since the time I knew you, you have been profitable to me.
When I came from home, I left behind me a wife and five small
children; let me entreat you, at your return (for I know that you
will go, and return to your Master's house, in hopes that you may
yet be a conductor to more of the holy pilgrims), that you send
to my family, and let them be acquainted with all that hath, or
shall happen unto me. Tell them, moreover, of my happy arrival to
this place, and of the present [and] late blessed condition that
I am in. Tell them also of Christian, and Christiana his wife, and
how she and her children came after her husband. Tell them also
of what a happy end she made, and whither she is gone. I have a
little or nothing to send to my family, except it be prayers and
tears for them; of which it will suffice if thou acquaint them, if
peradventure they may prevail.

When Mr. Stand-fast had thus set things in order, and the time being
come for him to haste him away, he also went down to the river.
Now there was a great calm at that time in the river; wherefore
Mr. Stand-fast, when he was about half-way in, stood a while and
talked to his companions that had waited upon him thither; and he
said, This river has been a terror to many; yea, the thoughts of
it also have often frightened me. Now, methinks, I stand easy, my
foot is fixed upon that upon which the feet of the priests that
bare the ark of the covenant stood, while Israel went over this
Jordan (Josh. 3:17). The waters, indeed, are to the palate bitter,
and to the stomach cold; yet the thoughts of what I am going to,
and of the conduct that waits for me on the other side, doth lie
as a glowing coal at my heart.

I see myself now at the end of my journey, my toilsome days
are ended. I am going now to see that Head that was crowned with
thorns, and that Face that was spit upon for me.[325]

I have formerly lived by hearsay and faith; but now I go where
I shall live by sight, and shall be with Him in whose company I
delight myself.

I have loved to hear my Lord spoken of; and wherever I have seen
the print of His shoe in the earth, there I have coveted to set my
foot too.

His name has been to me as a civet-box; yea, sweeter than all
perfumes. His voice to me has been most sweet; and His countenance
I have more desired than they that have most desired the light
of the sun. His Word I did use to gather for my food, and for
antidotes against my faintings. 'He has held me, and hath kept me
from mine iniquities; yea, my steps hath He strengthened in His
way.'[326]

Now, while he was thus in discourse, his countenance changed, his
strong man bowed under him; and after he had said, Take me, for I
come unto Thee, he ceased to be seen of them.

But glorious it was to see how the open region was filled with
horses and chariots, with trumpeters and pipers, with singers and
players on stringed instruments, to welcome the Pilgrims as they
went up, and followed one another in at the beautiful gate of the
city.[327]

As for Christian's children, the four boys that Christiana brought
with her, with their wives and children, I did not stay where I was
till they were gone over. Also, since I came away, I heard one say
that they were yet alive, and so would be for the increase of the
CHURCH in that place where they were, for a time.[328]

Shall it be my lot to go that way again, I may give those that desire
it an account of what I here am silent about.[329] Meantime, I bid
my reader ADIEU.






FOOTNOTES:


[1] In 1683, the year before Bunyan published his Second Part, a
little volume was printed under the same title, by some anonymous
author; for a description of it, see the Introduction (p. 57)--(ED).

[2] While the carnal heart is in a state of such bitter enmity
against the Gospel, it requires wisdom to introduce the subject
of religion; still we have a duty to perform, even if the truth
should prove a savour of death unto death. We must live the Gospel
in the sight of such, and not be daunted from inviting them to
become pilgrims to the Celestial City--(ED).

[3] I went over the Tract House in New York, and was delighted to
see there six steam-presses. During the last year, they printed
17,000 copies of Bunyan's 'Pilgrim's Progress'--(American Scenes,
by Eben. Davies, London, 1849, p. 299).

[4] This poem was written within six years of the first publication of
the First Part. In that short period it had become so wonderfully
popular as to have been extensively circulated in the languages which
the author names, and to have had a large circulation in America.
After another four years, namely in 1688, upwards of 100,00 copies
had been issued in English; and to the present time it has been
steadily increasing in popularity, so that, after 170 years have
elapsed, it is more popular than ever. This is a fact without
parallel in the annals of literature--(ED).

[5] After the author had heard the criticisms of friends and
foes upon the First Part, he adopts this second narrative to be
a key explaining many things which appeared dark in Christian's
journey--(ED).

[6] This address prepares the reader for a greater variety of
experience and adventures than he meets with in the First Part; all
of which are different: and the behaviour of the several pilgrims,
under their various calamities, are beautifully described. Their
conflicts and their consolations being manifold, convince us that
the exercises of every experienced soul are for the most part
dissimilar, notwithstanding, if they proceed from the operation
of the Spirit, they have the same happy tendency--(Mason). The
Second Part is peculiarly adapted to direct and encourage female
Christians and young persons; and it is hoped will be a blessing to
such--(Burder). Perhaps the Second Part of this pilgrimage comes
nearer to the ordinary experience of the great multitude of Christians
than the First Part; and this may have been Bunyan's intention.
The First Part shows, as in Christian, Faithful, and Hopeful,
the great examples and strong lights of this pilgrimage; it is as
if Paul and Luther were passing over the scene. The Second Part
shows a variety of pilgrims, whose stature and experience are more
on a level with our own. The First Part is more severe, sublime,
inspiring; the Second Part is more soothing and comforting. The
First Part has deep and awful shadows mingled with its light,
terribly instructive, and like warnings from hell and the grave.
The Second Part is more continually and uninterruptedly cheerful,
full of good nature and pleasantry, and showing the pilgrimage in
lights and shades that are common to weaker Christians--(Cheever).

[7] The First Part had been published six years, during which time
Mr. Bunyan had been so fully occupied by his pastoral labours and
frequent preaching in different parts of England, that he had not
been able to accomplish his design of publishing A FEMALE PILGRIM'S
PROGRESS. He was without exception the most popular preacher of
his day--(Ivimey).

[8] The First Part was written in Bedford jail; this is 'about a
mile off the place,' at the village of Elstow, where Mr. Bunyan
resided, and where his house is still standing--a very humble
cottage, and an object of curiosity, as is also the very ancient
church and tower. The tower answers to the description of the
'steeple-house' in which Mr. Bunyan was engaged in ringing the
bells. 'The main beam that lay overthwart the steeple from side
to side,' and under which he stood lest 'one of the bells should
fall and kill him,' presents exactly that appearance---(Ivimey).

[9] This is quite natural, and very common. The men of this world
will canonize those for saints, when dead, whom they stigmatized
with the vilest names when living. Besides many others I could
mention, this I have peculiarly remarked in respect to that man of
God, that faithful minister of Christ, the late Rev. Mr. Whitefield.
Scarce anyone went through more public reproach than he did; yet
how often have I been amazed to hear persons who held him, his
character and conduct, in the vilest contempt when living, who,
now he is dead, speak in the most respectful manner of him! O let
us leave our characters to Him who died for our sins, and to whom
we can commit our souls--(Mason). 'The memory of the just is
blessed.' All men's minds water at a pilgrim's gains, while they
are resolved never to run a pilgrim's hazards. O let me die his
death! all nature cries: Then live his life--all nature falters
there.

[10] These words were introduced after the author's decease. Not
being able to discover by what authority they were added, I have
put them within brackets--(ED).

[11] What a thunderbolt is this! Reader, have you ever spoken
harshly to, or persecuted, a child of God--a poor penitent sinner?
Hear the Word of the Judge of all the earth--'Inasmuch as ye have
done it to the least of these My brethren, ye have done it unto
Me.'--(ED). Read this and tremble, ye who speak evil of those
things which ye know not--(J. B.).

[12] Mark this well. No matter what profession we make, if the love
of Christ be not its foundation, all is nothing without this love.
It is this love in the heart that, like oil in the lamp, keeps the
profession of Christ burning bright. The more this love is felt,
the more ardent the fire of zeal burns, and the more steadily we
shall follow on to know the Lord; and never leave off nor give
over, till we see and enjoy the Lord in His kingdom--(Mason).

[13] It is not improbable that Mr. Bunyan had an eye to his own
wife and four children, and that these were the leading characters
in this religious drama; and also that the history of Christians
of his acquaintance furnished the other personages--(Ivimey). The
Editor differs in this opinion, believing that all the experience
narrated in the 'Pilgrim's Progress' is drawn from the Sacred
Scriptures, and which fits it for every age of the church, to
the final consummation of all things. Others have agreed with Mr.
Ivimey. Reader, you must form your own opinion--(ED).

[14] Though moral suasion, and all the affectionate arguments from
a tender husband, or an affectionate parent, may prove ineffectual
for the present; yet, when the Lord works by His mighty power,
then only they prove effectual to saving purposes. Then let us
not neglect our duty, but be earnest in it, and leave the event
to sovereign grace--(Mason).

[15] Those who cruelly and unkindly treat their godly relations and
friends on account of their religion, must come to feel it in the
bitterness of their spirit, and groan in the sorrow of their soul,
if ever the Lord grants them repentance unto life--(Mason).

[16]Happy is that death which brings the believer to Heaven, and
the surviving relatives to Christ; which opens the gate of glory
to one, and the door of conversion to the other--(Barder).

[17]Is it any marvel, that a quickened enlightened sinner should be
judged by those around him, who are yet dead in their sins, to Be
full of whims and melancholy? No! it is very natural for them to
think us fools and mad; but we know that they really are so--(Mason).

[18] One of God's ends in instituting marriage is, that, under
a figure, Christ and His church should be set forth. There is a
sweet scent wrapped up in that relation. Be such a husband to thy
believing wife, that she may say, God hath given to me a husband
that preacheth Christ's carriage to the church every day.--If thy
wife be unbelieving, thou hast a duty to perform under a double
obligation; for she is liable every moment to eternal ruin. O how
little sense of the worth of souls is there in the hearts of some
husbands! This is manifest by their unchristian carriage to and
before their wives.--Wives also should be discreet, chaste, keepers
at home, good, obedient to their own husbands. Why? Because,
otherwise, the Word of God will he blasphemed (Titus 2:5). Take
heed of an idling, talking, wrangling tongue. It is odious in maids
or wives to be like parrots, not bridling the tongue. It is unseemly
to see a woman, as much as once in her lifetime, to offer to over-top
her husband. I do not intend that women should he slaves by this
subjection: 'Let every man love his wife as himself and the wife
see that she reverence her husband' (Eph. 5:33). Abigail would
not speak a word to her churlish husband until he was in a sober
temper, and his wine gone out of him--(Bunyan's Christian Behaviour,
vol. 2, pp. 558-561).

[19] This is the first cry of an awakened sinner--mercy for the
lost and miserable; and no sooner are the sinner's eyes opened
to see his ruined, desperate state, and to cry for mercy, but the
god of this world, who hitherto had blinded the eyes, and kept the
heart securely by presumption, now opposes the sinner's progress
to a Throne of Grace, to a God of mercy, and to the Saviour of
the lost. Satan does not easily part with his prey. But Jesus, the
strong man, armed with almighty power and everlasting love, will
conquer and cast him out. That is the sinner's mercy, or none
could ever be saved--(Mason).

[20] The mind, during sleep, is often occupied with those subjects
that have most deeply engaged the waking thoughts; and it sometimes
pleases God to make use of ideas thus suggested, to influence
the conduct by exciting fears or hopes. But if we attempt to draw
conclusions on doctrines, or to discover hidden things by them,
it becomes a dangerous species of enthusiasm--(Scott). There
is no just reason to doubt that God still employs dreams for the
conversion of sinners. 'In a dream, in a vision of the night, when
deep sleep falleth upon men, in slumberings upon the bed; then
He openeth the ears of men, and sealeth their instruction' (Job
33:15, 16)--(Ivimey). Dreams are sometimes of use to warn and
encourage a Christian, and seem to be really 'from God'; but great
caution is necessary, lest they mislead us, as they do weak and
enthusiastic persons. They must never Be depended on as the ground
of hope, or the test of our state; nothing must be put in the place
of the Word of God--(Burder).

[21] 'The fear of the Lord is the beginning of wisdom' (Psa.
111:10); and 'the secret of the Lord is with them that fear Him'
(Psa. 25:14). The Spirit, the Comforter, never convinces the soul
of sin, but He also revives and comforts the heart with glad
tidings of free and full pardon of sin, through the blood of
the Lamb--(Mason). Probably the name of this visitor was derived
from what was said by the heavenly visitor to Manoah (Judg.
13:18)--(Ivimey). The silent influences of the Holy Spirit are here
personified. The intimations of Secret represent the teachings of
the Holy Spirit, by which the sinner understands the real meaning of
the Sacred Scriptures as to the way of salvation--(Scott, abridged).

[22] 'Rote of heart'; 'rote' is to commit to memory, so as to be able
to repeat fluently, as a wheel runs round, but without attaching
any idea or sense to the words; 'rote of heart' is to do this with
a full understanding of the meaning--(ED).

[23] As the Spirit testifies of Christ, so He leads the soul to
Christ, that He may be the sinner's only hope, righteousness, and
strength.


Thus He glorifies Christ--(Mason).
But bring thou with thee a certificate,
To show thou seest thyself most desolate;
Writ by the Master, with repentance seal'd.
--(House of God, vol. 2, p. 580).


[24] Blessed penitence! Christian's children, when he set out in
his pilgrimage, had been liable to Mr. Bunyan's severe remarks in
his valuable book on Christian Behaviour--'I observe a vile spirit
amongst some children, who overlook, or have slighting or scornful
thoughts of their parents. Such an one hath got just the heart
of a dog or a beast, that will bite those that begot them. But my
father is poor, and I am rich, and it will he a hindrance to me
to respect him. I tell thee, thou arguest like an atheist and a
beast, and standest full flat against the Son of God (Mark 7:9-13).
Must a little of the glory of the butterfly make thee not honour
thy father and mother? Little dost thou know how many prayers,
sighs, and tears have been wrung from their hearts on thine
account.'--(Vol. 2, pp. 562, 563)--(ED).

[25] The awakening of a sinner may be effected by very different
means. Lydia's heart was opened through attending to Paul's ministry;
the jailer's, through the alarm produced in his mind by the fear
of disgrace and punishment. Christian was brought to a sense of his
lost condition by reading the Scriptures; Christiana, by reflecting,
after the death of her husband, upon her unkind treatment of him
on account of his religion, the thought of which 'rent the caul
of her heart in sunder'; and the four boys, by the conversation
of their mother with them about their departed father, and about
her having neglected their souls. Religion is a personal concern,
and begins with repentance and sorrow for sin. Children are
not saved by the faith of their parents, but must be individually
brought to feel their own sinfulness, and to confess their own
guilt and danger; nor will a mother's prayers save her children,
unless they heartily unite with her in them--(Ivimey).

[26] Reader, stop and examine. Did ever any of your carnal
acquaintance take knowledge of a difference of your language and
conduct? [Does it stun them?] Or do they still like and approve of
you as well as ever? What reason, then, have you to think yourself a
pilgrim? If the heart be ever so little acquainted with the Lord,
the tongue will discover it, and the carnal and profane will ridicule
and despise you for it--(Mason).

[27] 'Is willing to stay behind.' Mr. Bunyan has strongly intimated,
in this account, that children, very young persons, may be the
subjects of renewing grace, and may experience the power of the
Gospel upon their hearts, producing that faith that is of the
operation of God, and works meet for repentance. This fact is
abundantly confirmed by many living instances of very young persons
knowing the grace of God in truth, and adorning the doctrine of
God our Saviour--(Ivimey).

[28] This was a love-letter, full of the love of Jesus, and the
precious invitations of His loving heart to sinners to come unto
Him as recorded in his blessed Word. Happy sinners, whose eyes
are opened to read it! But this the world calls madness--(Mason).

[29] The observations of the unconverted, when they perceive the
conscience of a poor sinner alarmed for fear of the wrath to come,
are admirably put in Bunyan's Come and Welcome, (vol. 1, p. 278):
'They attribute the change to melancholy--to sitting alone--to
overmuch reading--to going to too many sermons--to too much studying
and musing on what they hear. They conclude that it is for want of
merry company--for want of physic; and they advise them to leave
off reading, going to sermons, the company of sober people, and
to be merry, to go a-gossiping. But, poor ignorant sinner, let
me deal with thee. It seems that thou hast turned counsellor for
Satan. Thou judgest foolishly. Thou art like Elymas the sorcerer,
that sought to turn the deputy from the faith, to pervert the right
ways of the Lord. Take heed, lest some heavy judgment overtake
thee.' Pilgrim, beware of the solemn warnings of God in Deuteronomy
13:6, and Hebrews 10:38--(ED).

[30] Bunyan probably alludes to Proverbs 17:16: 'Wherefore is
there a price in the hand of a fool to get wisdom, seeing he hath
no heart to it?'--(Ivimey).

[31] It is well to be bold in the name of the Lord, and blunt with
those who seek to turn us away from following on to know the Lord;
for nothing less than life and salvation, or death and damnation,
will be the issue of it--(Mason).

[32] The very things which excite the rage and scorn of some
persons, penetrate the hearts of others. Thus the Lord waked one
to differ from another, by preparing the heart to receive the good
seed of Divine truth. Yet everyone willingly chooses the way he
takes, without constraint or hindrance, except his own prevailing
dispositions--(Scott).

[33] Here we see our Lord's Word verified, 'The one shall be taken,
and the other left' (Matt. 24:41). Mercy is called, and Timorous
left. All, to appearance, seems chance and accident; but sovereign
grace overrules all things. 'All things are of God, who hath
reconciled us to Himself by Jesus Christ' (2 Cor. 5:18)--(Mason).

[34] This tale, by the names, arguments, and discourse introduced
into it, shows what kind of persons despise and revile all those
that fear God, and seek the salvation of their souls. Profligates,
who never studied religion, pass sentence upon the most difficult
controversies without hesitation. Such persons call for our
compassion and prayers even more than our detestation--(Scott).

[35] O how do such carnal wretches sport with their own damnation,
while they despise the precious truths of God, and ridicule His
beloved, chosen, and called people! But as it was in the beginning,
he who was born after the flesh persecuted Him who was born after
the Spirit, so it is now, and will be as long as the seed of the
woman and the seed of the serpent are upon the earth--(Mason). Such
characters are portrayed by the apostle, in his solemn riddle (1
Tim. 5:6)--(Ivimey).

[36] The singular dispensations of Providence, and the strong
impressions made by the Word of God upon some minds, seem to amount
to a special invitation; while others are gradually and gently
brought to embrace the Gospel, and these are sometimes discouraged
lest they have never been truly awakened. They should recollect
that the Lord delighteth in mercy; that Christ will in no wise cast
out any that come to Him; and that they who trust in the mercy of
God, solely through the redemption of His Son, shall assuredly be
saved--(Scott).

[37] Such is the true spirit of real pilgrims, that do not love to
eat their precious morsel alone. They wish others to know Christ,
and to become followers of Him with themselves--(Mason).

[38] Though Christiana clearly knew her calling of God, yet Mercy
did not; therefore she is in doubt about it. Just so it is with
many at their first setting out. Hence they are ready to say--and
I have met with many who have said--that they could even wish to
have had the most violent convictions of sin, and to have been,
as it were, shook over the mouth of hell, that they might have
a greater certainty of their being called of God. But this is
speaking unadvisedly. Better to take the apostle's advice--'Give
all diligence to make your calling sure.'--(Mason).

[39] Here is a precious discovery of a heart divinely instructed.
Mind, here is no looking to anything Mercy was in herself, nor to
anything she could do for herself, for hope. But all is resolved
into this--even THE LOVE OF THE HEART OF THE KING OF HEAVEN.
Reader, can you be content with this? Can you cast all, and rest
all, upon the love of Christ? Then bless His loving name for giving
you a pilgrim's heart--(Mason). Mercy clearly discovered a work
of grace on her heart. She was anxious about her acceptance at
last; she began to pray; she threw herself on the mere mercy of
Christ's heart; and proved 'the bowels of a pilgrim,' by lamenting
the sad condition of her carnal relations--(Burder).

[40] This truth is exemplified in the Holy War--'Now Mr. Desires,
when he saw that he must go on this errand, besought that Mr. Wet-eyes
should go with him to petition the Prince. This Mr. Wet-eyes was a
poor man, a man of a broken spirit, yet one that could speak well
to a petition. Then Mr. Wet-eyes fell on his face to the ground,
and said, O my Lord, I see dirt in my own tears, and filthiness
at the bottom of my prayers; but, I pray Thee, mercifully pass by
the sin of Mansoul.'--(ED).

[41] Perhaps the most delightful portion of the Second Dream of
Bunyan is its sweet representation of the female character. There
never were two more attractive beings drawn than Christiana and
Mercy; as different from each other as Christian and Hopeful, and
yet equally pleasing in their natural traits of character, and
under the influence of Divine grace, each of them reflecting the
light of Heaven in an original and lovely variety. His own conception
of what constitutes a bright example of beauty and consistency of
character in a Christian woman, Bunyan has here given us, as well
as in his First Dream, the model of steadfast excellence in a
Christian man. The delineation, in both Christiana and Mercy, is
eminently beautiful. We have, in these characters, his own ideal
of the domestic virtues, and his own conception of a well-ordered
Christian family's domestic happiness. Wherever he may have formed
his notions of female loveliness and excellence, he has, in the
combination of them in the Second Part of the 'Pilgrim's Progress,'
presented two characters of such winning modesty and grace, such
confiding truth and frankness, such simplicity and artlessness,
such cheerfulness and pleasantness, such native good sense and
Christian discretion, such sincerity, gentleness, and tenderness,
that nothing could be more delightful. The matronly virtues of
Christiana, and the maidenly qualities of Mercy, are alike pleasing
and appropriate. There is a mixture of timidity and frankness in
Mercy, which is as sweet in itself as it is artlessly and unconsciously
drawn; and in Christiana we discover the very characteristics
that can make the most lovely feminine counterpart, suitable to
the stern and lofty qualities of her husband--(Cheever).

[42] Instead of being what they profess, the King's labourers, Paul
calls them soul-troublers (Gal. 5:10). For instead of preaching a
free, full, and finished salvation, bestowed as a free gift, by rich
grace, upon poor sinners who can do nothing to entitle themselves
to it; behold, these wretched daubers set forth salvation to sale
upon certain terms and conditions which sinners are to perform and
fulfil. Thus they distress the upright and sincere, and deceive
the self-righteous and unwary, into pride and delusion. Thus they
mar, instead of mend, the way; and bring dirt and dung, instead
of stones, to make the way sound and safe for pilgrims--(Mason).

[43] 'Looked well to the steps'; that is, 'the promises,' as Bunyan
explains in the margin of Part First. 'Struggling to be rid of our
burden, it only sinks us deeper in the mire, if we do not rest by
faith upon the promises, and so come indeed to Christ. Precious
promises they are, and so free and full of forgiveness and eternal
life, that certainly the moment a dying soul feels its guilt and
misery, that soul may lay hold upon them, and find Christ in them;
and were it not for unbelief, there need be no Slough of Despond for the
soul to struggle, and plunge, in its mire of depravity.'--(Cheever)--(ED).

[44] All the varieties in the experience of those who are walking
in the same path can never he enumerated; some of their sores are
not only unreasonable but unaccountable, through the weakness of
the human mind, the abiding effects of peculiar impressions, the
remains of unbelief, and the artifices of Satan--(Scott).

[45] No sooner does a poor sinner open his lips in prayer to Jesus,
but the devil will bark at him, and by all means try to terrify and
discourage him. Do you find this? What is our remedy? 'Resist the
devil, and he will flee from you. Draw nigh to God, and He will
draw nigh to you' (James 4:7, 8)--(Mason). When the fear of God
possesses the heart, such disturbances cannot long prevent earnest
cries for mercy, but will eventually render them more fervent and
importunate than ever--(Scott).

[46] Think much of them that have gone before; how safe they are
in the bosom of Jesus. Would they be here again for a thousand
worlds? Sometimes when my base heart hath been inclining to
this world, and to loiter in my journey towards Heaven, the very
consideration of the glorious saints and angels--what they enjoy,
what low thoughts they have of the things of this world, how they
would befool me if they did but know that my heart was drawing
back--this hath made me rush forward, and disdain those beggarly
things; and say to my soul, Come, soul, let us not be weary; let
us see what Heaven is; let us venture all for it. Reader, what
sayest thou to this? Art thou resolved to follow me? Nay, resolve
to get before me if thou canst--(Heavenly Footman).

[47] Being made to understand what great sinners the Lord hath had
mercy upon, and how large His promises were still to sinners, this
made me, through the assistance of the Holy Spirit, to cleave to
Him, to hang upon Him, and yet to cry, though as yet there were
no answer. The Lord help all His poor, tempted, afflicted people
to do the like--(Bunyan).

[48] Mercy's case is not singular. Many have set out just as she
did, and have been discouraged by the same reason as she was.
She, as many have been, was encouraged to set out in the ways of
the Lord by her neighbour and friend. Hence she, as many others
also have thought, there was no cause to conclude that she was
effectually called by the Lord, but it was only the effect of moral
persuasion, and therefore doubted and fainted, lest she should not
meet with acceptance. But her very doubts, fears, and distress,
proved the earnestness of her heart, and the desire of her soul,
after the Saviour; and also that His attracting love and gracious
power had a hand in the work. Well therefore might Bunyan call
upon his readers to mark her gracious reception by Christ. Mark
this, ye poor, doubting, fearing, trembling souls, who are halting
every step, and fearing you have not set out aright, hear what
Christ's angel said, and be not discouraged: 'Fear not ye, for I
know that ye seek Jesus!'--(Matt. 28:5)--(Mason).

[49] The prisoners taken in the Holy War were affected like Mercy.
'Why did you not cry to Me before, said the Prince, yet I will
answer you so as will be for My glory. At this Mr. Wet-eyes gave
a great sigh, and death seemed to sit on their eye-brows; they
covered their faces, and threw themselves down before Him. Then
the Prince bid them stand upon their feet, and said, I have power
to forgive, and I do forgive. Moreover, He stripped the prisoners
of their mourning-weeds, and gave them beauty for ashes.'--(ED).

[50] Pardon by word seems to denote the general discovery of free
salvation by Jesus Christ to all that believe, which is sealed by
transient comforts and lively affections. Pardon by deed may relate
to the manner in which the blessing was purchased by the Saviour;
and when this is clearly understood, the believer attains to stable
peace and hope--(Scott).

[51] The devil often barks most at us, and brings his heaviest
accusations against us, when mercy, peace, comfort, and salvation
are nearest to us.


'Press on, nor fear to win the day,
Though earth and hell obstruct the way'--(Mason).


[52] Many hellish darts are tipped by Apollyon's malignant ingenuity
with sentences of Scripture, made to flame just like the fiery
darts of the wicked one; so that the Scriptures appear to stand
against the trembling Christian--(ED).

[53] Here is genuine humility; no replying against God--no calling
in question His sovereign right to receive or to reject. No; all
that this poor humble heart thought was, now is fulfilled what is
written, 'One shall be taken and the other left.' If so, what had
she to say? No impeachment of the Lord's dealings, but only, I am
undone. But yet, on seeing what was written over the gate, 'Knock,
and it shall be opened,' from that, and not from any sight
of worthiness in herself, but lost as she felt herself, she was
encouraged to knock again, or to cry and pray more vehemently
than ever. Here is a blessed example of deep humility, and of holy
boldness, excited by the Divine Word. Go thou, ruined sinner, and
do likewise--(Mason).

[54] The express words of such invitations, exhortations, and
promises, WRITTEN in the Bible, are more efficacious to encourage
those who are ready to give up their hopes, than all the consolatory
topics that can possibly he substituted in their place--(Scott).

[55] When a mariner enters upon a voyage, or a soldier on
a campaign, they know not what hardships they may encounter, nor
whether their lives may be sacrificed without attaining their
object; but whatever hardships the Christian has to encounter,
he will come off more than conqueror--he will reach the desired
haven in safety--through Him that loved us. Fear not--'Though
death and hell obstruct the way, The meanest saint shall win the
day.'--(ED).

[56] Strive to enter in; a whole Heaven and eternal life is wrapped
up in this little word IN. Strive; this calls for the mind and
heart. Many professors make their striving to stand rather in an
outcry of words, than in a hearty labour against the lusts and
love of the world, and their own corruptions. But this kind of
striving is but a beating the air, and will come to nothing at
last--(Bunyan's Strait Gate, vol. 1, p. 869).

[57] Thus the dog of hell may be of service, not only in keeping
the sheep close together, but in making them keep close to their
Shepherd--(J. B.).

[58] 'Plash' was, in later editions, altered to 'Pluck.' To plash,
is to cut hedges or trees. The boys did plash, or had a cut at
the trees, to knock the fruit off--(ED).

[59] What is this garden but the world? What is the fruit they here
found? 'The lust of the flesh, the lust of the eye, and the pride
of life' (1 John 2:16). Of this the boys ate. The mother chides
them for taking that which did not belong to them, but she did
not know that it grew in the devil's garden. Mark the consequence
of their eating this fruit hereafter--(Mason). The terrifying
suggestions of Satan [the dog's barking] give believers much
present uneasiness, yet they often do them great good, and seldom
eventually hurt them; but the allurements of those worldly objects
which he throws in their way are far more dangerous and pernicious.
Many of these are very attractive to young persons; but all
parents who love the souls of their children should employ all
their influence and authority to restrain them from those vain
pleasures which 'war against the soul,' and are most dangerous
when least suspected. This fruit may be found in the pilgrim's
path, but it grows in Beelzebub's garden, and should be shunned as
poison. Many diversions and pursuits, both in high and low life,
are of this nature, though often pleaded for as innocent, by some
persons who ought to know better--(Scott).

[60] What are these ill-favoured ones? Such as you will be sure to
meet with in your pilgrimage; some vile lusts, or cursed corruptions,
which are suited to your carnal nature. These will attack you, and
strive to prevail against you. Mind how these pilgrims acted, and
follow their example. If one was to fix names to these ill-favoured
ones, they might he called Unbelief and Licentiousness, which aim
to rob Christ's virgins of their chastity to Him--(Mason).

[61] Here we see that the most violent temptation to the greatest
evil is not sin, if resisted and not complied with. Our Lord
Himself was tempted in all things like as we are, yet without sin.
Therefore, ye followers of Him, do not be dejected and cut down,
though you should be exercised with temptations to the blackest
crimes, and the most heinous sins. You cannot be assaulted with
worse than your Lord was. He was tempted, but He resisted Satan,
and overcame all, in our nature. Cry to Him; He is the Reliever
who will come in the hour of distress--(Mason).

[62] 'Ye have not, because ye ask not.' (James 4:2).

[63] It is well to be taken with present blessings, to be joyful
in them, and thankful for them; but it is wrong to forget our
dangers, and grow secure--(Mason).

[64] When the soul is happy in the love of God, it is ready to
conclude that dangers are past, that doubts and fears are entirely
removed; but as long as we are in this world, we shall find the
expediency of our Lord's exhortation--'Watch and pray.'--(J. B.).
[65] Here is a display of a truly Christian spirit, in that open
and ingenuous confession of her fault, taking all the blame upon
herself, and excusing Mercy. This is not natural to us, but the
grace of Christ humbles the heart, and silences the tongue to
self-justifying pleas. O for more of this precious grace!--(Mason).

[66] Mark those phrases--'the riches of His grace,' and 'His mere
good pleasure.' You cannot entertain too exalted ideas of these,
nor speak too highly of them. Pilgrims should be known by their
language as well as their walk. Those who talk highly of their own
perfection, speak little, if at all, of the riches of God's grace,
and the good pleasure of His will. Beware of the infection of
pride and self-righteous leaven--(Mason).

[67] The Holy Spirit, the Interpreter, who was promised by the Lord
Jesus to be sent in His name, guides believers into all truth. 'And
they shall be all taught of God' (John 6:45). Humble confession,
and serious consecration of heart, are sacrifices acceptable,
well-pleasing to God; and such simple-hearted pilgrims are received
by the church with a hearty welcome. 'The Spirit and the bride
say, Come; and let him that heareth say, Come' (Rev. 22:17)--(ED).

[68] Here is joy indeed, which strangers to the love of Christ
intermeddle not with. Surely, this is the joy of Heaven; and if thou
hast this joy, thou hast the love that reigns in Heaven. Glory to
Jesus, I think I can truly say, I have this blessed evidence in my
heart, that I know somewhat of this joy arising from seeing poor
lost sinners converted to Jesus, so as to love Him and follow Him.
O for a spread and increase of this spirit among Christians of all
denominations!--(Mason).

[69]The emblematical instruction at the Interpreter's house, in
the former part, was so important and comprehensive, that we are
astonished at the striking additions here adduced. The first emblem
is very plain; and so apposite, that it is wonderful any person
should read it without lifting up a prayer to the Lord, and saying,
'O deliver me from this muck-rake!'--(Scott, altered by ED). Awful
thought! Straws, and sticks, and dust, Preferred to Christ and
salvation! 'If angels weep, it is at such a sight!'--(Burder).

[70] Our Lord said, 'Where your treasure is, there will your heart be
also.' To be carnally-minded is death, but to be spiritually-minded
is life and peace. If our treasure is in Heaven, we need not envy
those griping muck-worms who are cursed in their basket and in
their store--(J. B.).


[71]--The vulture of insatiate minds
Still wants, and wanting seeks, and seeking finds
New fuel to increase her rav'nous fire.
The grave is sooner cloy'd than men's desire.
--(Quarles' Emblems).


[72] A full purse and a lean soul, is a sign of a great curse. O
it is a sad grant, when the desire is only to make the belly big,
the estate big, the name big; when even by this bigness the soul
pines, is made to dwindle, to grow lean, and to look like an anatomy!
Like a man in a dropsy, they desire this world, as he doth drink,
till they desire themselves quite down to hell--(Bunyan's Desire
of the Righteous, vol. 1, p. 767).

[73] Reader, didst thou never shed a tear for thy base and disingenuous
conduct towards thy Lord, in preferring the sticks and straws of
this world to the unsearchable riches of Christ, and the salvation
of thy immortal soul? O this is natural to us all! and though
made wise unto salvation, yet this folly cleaves to our old nature
still. Let the thought humble us, and make us weep before the
Lord--(Mason).

[74] They knew the venom of sin which was in their fallen nature.
This made them cover their faces with shame, and sink into deep
humility of heart. Every true interpreter of God's Word--yea, the
blessed Interpreter of God's heart, Jesus--will look pleasantly
upon such who confess the truth; while He beholds the proud,
self-righteous sinner afar off--(Mason).

[75] Faith apprehends, and then the soul dwells in the best room
indeed, even in the very heart of God in Christ. The Lord increase
our faith in this precious truth, that we may the more love and
glorify the God of grace and truth! O let not our venom of sin
deject us, while there is the blood of Christ to cleanse us! O for
a stronger love to Christ, and greater hatred of sin! Both spring
from believing--(Mason). The emblem of the spider is illustrated
in Bunyan's invaluable treatise on the Resurrection and Eternal
Judgment--'The spider will be a witness against man, for she layeth
hold with her hands, and is in kings' palaces. It is man only that
will not lay hold on the kingdom of Heaven, as the spider doth bid
him (Prov. 30:28).'--(Vol. 2, p. 111)--(ED).


--Call me not ugly thing;
God' wisdom hath unto the pismire given,
And spiders may teach men the way to Heaven.
                             (Bunyan's Emblems).


[76] It is very humbling to human pride to be compared to chickens,
as dependants on the fostering care of the hen, or as children
relying upon a parent. In Bunyan's Last Sermon, are some striking
allusions to the Christian's dependence upon his heavenly Father--'It
is natural for a child, if he wants shoes, to tell his father; if
he wants bread, they go and tell him. So should the children of God
do for spiritual bread--strength of grace--to resist Satan. When
the devil tempts you, run home and tell your heavenly Father--pour
out your complaints to God; this is natural to children. If any
wrong them, they tell their father; so do those that are born
of God, when they meet with temptations, they go and tell God of
them--(Vol. 2, p. 757)--(ED).

[77] Common call, the invitations; brooding voice, the promises;
outcry, the warnings of the Gospel--(Ivimey).

[78] Observations and experience justify this excellent simile.
God's common call is to all His creatures who live within the sound
of His Gospel. His special call is when He bestows the grace,
peace, and pardon of the Gospel of Christ upon His people. The
brooding note is when He gathers them under His wings, warms their
hearts with the comforts of His love, nourishes their souls with
close fellowship with Himself, and refreshes their spirits with
the overflowings of joy in the Holy Ghost. 'In the shadow of Thy
wings will I rejoice,' says David (Psa. 63:7). 'I sat down under
His shadow with great delight, and His fruit was sweet to my
taste' (Song. 2:3). O for more of these precious brooding notes,
to be gathered under the wing of Immanuel! But be our frames and
experiences what they may, still we are ever in danger; for our
enemies surround us on every side, and our worst are within us.
Therefore our Lord has an outcry; He gives the alarm, calls us,
and warns us of danger. Why? That we should flee. O pilgrims,
when dangers are near, run unto Him! For 'the name of the Lord is
a strong tower; the righteous runneth into it, and is safe' (Prov.
18:10)--(Mason).

[79] The church is a garden enclosed, Christ is the Gardener, His
people are called God's husbandry. The difference in the plants and
flowers shows the different effects of grace upon the heart--(J.
B.). When Christians stand everyone in his place, and do their own
work, then they are like the flowers in the garden, that stand and
grow where the Gardener hath planted them; and then they shall
both honour the garden in which they are planted, and the Gardener
that hath so disposed of them. From the hyssop in the wall, to the
cedar in Lebanon, their fruit is their glory. Christians are like
the several flowers in a garden, that have upon each of them the
dew of Heaven; which, being shaken with the wind, they let fall
their dew at each others' roots, whereby they are jointly nourished,
and become nourishers of one another. For Christians to commune
savourly of God's matters one with another, it is as if they
opened to each others' nostrils boxes of perfume. Saith Paul to
the church at Rome, 'I long to see you, that I may impart unto
you some spiritual gift, to the end ye may he established; that
is, that I may be comforted together with you, by the mutual faith
both of you and me' (Rom. 1:11, 12)--(Bunyan's Christian Behaviour,
vol. 2, pp. 550, 570). I have observed, that as there are herbs
and flowers in our gardens, so there are their counterfeits in
the field; only they are distinguished from the other by the name
of wild ones. There is faith and wild faith; and wild faith is
presumption. I call it wild faith, because God never placed it in
His garden--His church; it is only to be found in the field--the
world--(Bunyan's Good News, vol. 1, p. 93). We ought not to be
contented with a situation among the noxious weeds of the desert;
but if we be planted among the ornamental and fragrant flowers of
the Lord's garden, we are honoured indeed. We should watch against
envy and ambition, contempt of our brethren and contention. We
ought to be satisfied in our places, doing 'nothing through strife
or vain glory, or with murmurings and disputings'; but endeavour,
in the meekness of wisdom, to diffuse a heavenly fragrance around
us, and to adorn the doctrine of God our Saviour in all things--(Scott).

[80] The husbandman is not repaid by the straw or chaff. So the
sufferings of Christ, the preaching, promises, and ordinances
of the Gospel, were not intended to bring men to profess certain
doctrines, or observe certain forms; but to render men fruitful in
good works, by the influences of the Spirit of Christ. All profession
will terminate in everlasting misery, which is not productive of
this good fruit. 'True religion and undefiled' consists not in
forms, creeds, and ceremonies, but is 'to visit and comfort the
widows and the fatherless'--(Scott).

[81] This is a necessary caution. Paul says, 'Thou art inexcusable,
O man, whosoever thou art that judgest; for wherein thou judgest
another, thou condemnest thyself, for thou that judgest doest the
same things.' James has laid down an excellent rule of conduct--O
that it were more attended to!--'So speak ye, and so do, as they
that shall he judged by the law of liberty.' How inconsistent for a
pardoned malefactor to insult even those who are under condemnation!
If any man seemeth to be religious, and bridleth not his tongue
from commending himself and condemning others, this man's religion
is vain. He that judgeth his brother speaketh evil of the law,
and judgeth the law--(J. B.).

[82] A very striking emblem this, and most pertinently applied; and
if your soul is sincere, it will cause a holy fear, create a godly
jealousy, put you upon self-examining, and make you sigh out in
some such words as David, 'Search me, O God, and know my heart;
try me, and know my thoughts: and see if there be any wicked way
in me, and lead me in the way everlasting' (Psa. 139:23, 24). O
what will it avail in a dying hour, or in the judgment day, that
we have worn the mark of profession, and seemed to man, what
we were not in heart and reality of life before God! From all
self-deceiving, good Lord, deliver us! for we are naturally prone
to it--(Mason).

[83] This observation is grounded on the good old distinction,
that the merit of Christ's obedience unto death is sufficient all
who by faith apply for an interest in it. Nothing but pride, the
carnal mind, and enmity to God and religion, influence men to
neglect so great salvation; and when the regenerating power of
the Holy Spirit accompanies the Word, sinners are made willing
to accept the proffered mercy, and encouraged by the invitations
which before they sinfully slighted--(Scott).

[84] That is my very character, says many a doubting, broken hearted
sinner. Well, thank God, says many a self-confident, whole-hearted
Pharisee, it is far from being mine. We can only say this, he
that knows most of his own superlatively deceitful and desperately
wicked heart, suspects himself most, and exercises most godly
jealousy over himself; while persons, who see least of themselves,
are most self-confident and daring. Even Judas could as boldly
ask, 'Master, is it I' who shall betray Thee? as any of the rest
of His disciples--(Mason).

[85] Mr. Ivimey supposes this to be intended by Mr. Bunyan to show
his approbation of the practice of singing in public worship. It
was then a custom which had been recently introduced, and was a
subject of strong controversy. Soon after Bunyan's death, Benjamin
Keach vindicated the practice, by proving that singing is an
ordinance of Jesus Christ, in answer to Marlowe's Discourse against
Singing. It must not be forgotten, that our pilgrim forefathers
generally met in secret, and that singing would have exposed them
to imminent peril of their lives. Now we have no such fear; we
can unite heart and voice in the language of Dr. Watts--


'Lord, how delightful 'tis to see
A whole assembly worship Thee!
At once they sing.'


That is, when singing men or women do not prevent the godly from
uniting in this delightful part of Divine worship by introducing
new tunes, to sing to the praise and glory of themselves. Let such
as are guilty of this solemnly ask the question, Was the late Mr.
Huntingdon right in estimating their piety at less than twopence
per dozen?--(ED).

[86] Ah, Mrs. Timorous, how many professed pilgrims hast thou
befooled and turned back! How often does she attack and affright
many real pilgrims! I am sure she has often made my poor heart
ache with her ghastly looks and terrifying speeches. O may we ever
say to her, in our Lord's words, 'Get thee behind me, Satan; thou
savourest not the things that be of God, but those that be of men'
(Matt. 16:23)--(Mason).

[87] A very simple and artless confession. The Lord works very
differently upon His elect; but always to the same end, namely,
to make us prize Christ, His salvation and His ways, and to abhor
ourselves, the paths of sin, and to cast off all self-righteous
hopes. If this is effected in thy heart, reader, it is no matter
whether thou canst tell of visions and dreams, or talk high of
experiences. Where the soul is rooted and grounded in the knowledge
of Christ, and love to His ways, though there may be many fears,
yet this is an indubitable proof of a real and sincere pilgrim--(Mason).

[88] They who are acquainted with the manner in which persons are
received into Congregational churches, by relating a verbal account
of their experience, will recognize in this narrative a resemblance
to that practice. Christiana, a grave matron, appears to have felt
no difficulty in complying with the requisition; but Mercy, young
and inexperienced, blushed and trembled, and for awhile continued
silent. Their profession being approved, the readiness of the
church to receive them is expressed by the warmest wishes for
their spiritual prosperity--(Ivimey).

[89] 'Thou hast given credit to the truth'; what is this but
faith--the faith of the operation of God? But some may ask, What!
is justifying, saving faith, nothing more than a belief of the
truth? If so, the very devils believe; yea, more, they tremble
also. True; but mind how Mercy's faith wrought by her works. She
fled for refuge to the hope set before her in the Gospel. She fled
from sin, from the City of Destruction, to Christ for salvation.
Though she had not the joy of faith, yet she followed on to know
the Lord, walking in His ways, and hoping for comfort from the Lord
in His due time. O! if thou hast a grain of this precious faith
in thy heart, bless Jesus for it, and go on thy way rejoicing--(Mason).

[90] Mr. Ivimey considers that this bath in the garden refers to
the baptism of the pilgrims by immersion, after having related
their experience, as a publicly putting on of Christ. 'And now
why tarriest thou? Arise, and be baptized, and wash away thy sins,
calling on the name of the Lord' (Acts 22:16). Innocent says that
'her Master would have them do'; and they went out into the garden
to the bath, and were much enlivened by it. Bunyan left it to the
convert to act for himself as to water-baptism; all that he required,
as a prerequisite to church-communion, was the new birth, or the
baptism of the Holy Spirit. He calls this the 'bath of sanctification';
no Christian considers water-baptism a source of sanctification;
it is only the outward sign. It must be left to the reader's candid
judgment to decide whether baptism, upon a profession of faith,
is here intended by that that the Master would have them do--(ED).

[91] There is no travelling on pilgrimage without gathering soil.
There are no pilgrims but daily need to have recourse to this bath
of sanctification--the blood of Jesus, which cleanses from all
sin (1 John 1:7). Christ is the fountain opened for sin and for
uncleanness (Zech. 13:1). Christ is the soul's only bath. As all
baths are for the purification of the body, such is this bath to
our soul. But unless a bath be used, this cannot be effected; so,
unless we have recourse to Christ, we cannot enjoy the purification
of the soul; but the Holy Ghost, the Sanctifier, convinces us
of sin, shows us our fresh-contracted spots and defilements, and
leads us to the blood of the Lamb. O how does this enliven and
strengthen our souls, by filling our conscience with joy and peace
in believing!--(Mason).

[92] Baptism and the Lord's Supper I receive and own as signs
of the covenant of grace; the former as a sign of our engrafting
into Christ, and the latter to show forth His death, as an emblem
or type of the benefits purchased thereby to His church and
people--(Philip Henry, altered by ED).

[93] This means the sealing of the Spirit, whereby they were sealed
unto the day of redemption (Eph. 4:30). O this is blessed sealing!
None know the comfort and joy of it but those who have experienced
it. It confirms our faith, establishes our hope, and inflames
our affections to God the Father for His everlasting love, to God
the Son for His everlasting atonement and righteousness, and to
God the Spirit for His enlightening mercy, regenerating grace,
quickening, sanctifying, testifying, and assuring influences,
whereby we know that we are the children of God; for 'the Spirit
itself beareth witness with our spirits, that we are the children of
God' (Rom. 8:16). All the comfort of our souls lies in keeping this
seal clear in our view. Therefore grieve not the Holy Spirit--(Mason).

[94] They who have put on this raiment are clothed with humility;
they readily perceive the excellence of other believers, but can
only discern their own in the glass of God's Word. At the same
time, they become very observant of their own defects, and severe
in condemning them, but proportionally candid to their brethren;
and thus they learn the hard lesson of esteeming others better
than themselves--(Scott).

[95] This is always the case when souls are clothed in the robe of
Christ's righteousness. They are little, low, and mean in their own
eyes, and they esteem each other better than themselves; whereas
they who at all look to, or depend upon, their own righteousness
for their clothing and justification before God, always look down
with an air of supercilious contempt upon others who they think
are not so righteous as themselves. Lord, hide self-righteous pride
from my heart, and sink me into the depth of humility, that I may
ever glory in Thee, in whom I am perfectly righteous!--(Mason).
See also Romans 6:1-5, and Galatians 3:27--(Ivimey).

[96] The conductor, named Great-heart, is a Gospel minister under
the direction of the Holy Spirit; courageous, armed with the sword
of the Spirit, enjoying the hope of salvation, and defended by the
shield of faith--(Barder).

[97] This is the comfort, joy, and glorying of a pilgrim's heart.
Hath Jesus performed righteousness to cover us, and spilled blood
to wash us? Have we the faith of this? O how ought we to love
Him, rejoice in Him, and study to glorify Him in every step of
our pilgrimage!--(Mason).

[98] Here Bunyan gives a very clear and distinct account of that
righteousness of Christ, as Mediator, which He wrought out by His
perfect obedience to the law of God for all His seed. And by this
righteousness, and no other, are they fully justified from all
condemnation in the sight of God. Reader, study this point deeply,
so as to be established in it. It is the essence of the Gospel, enters
into the life and joy of faith, brings relief to the conscience,
and influence to the love of the Lord our Righteousness; and so
brings forth the fruits of righteousness which are by Him to the
praise and glory of God, and administers Divine consolation in
the hour of death--(Mason).

[99] Is there righteousness in Christ? That is mine, the believer
may say. Did He bleed for sins? It was for mine. Hath He overcome
the law, the devil, and hell? The victory is mine. And I do count
this a most glorious life?--Sometimes (I bless the Lord) my soul
hath this life not only imputed to me, but the glory of it upon my
spirit. Upon a time, when I was under many condemnings of heart,
and fearing I should miss glory, methought I felt such a secret
motion as this--Thy righteousness is in Heaven. The splendour and
shining of the Spirit of grace upon my soul, gave me to see clearly
that my righteousness, by which I should be justified, was the Son
of God Himself representing me before the mercy-seat in His own
Person; so that I saw clearly, that day and night, wherever I was,
and whatever I was doing, there was my righteousness, just before
the eyes of the Divine glory, and continually at the right hand of
God. At another time, whilst musing, being afraid to die, these
words came upon my soul, 'Being justified freely by His grace,
through the redemption which is in Christ.' This stayed my heart.
And thus is the sinner made alive from the dead, by being justified
through the righteousness of Christ, which is unto all and upon
all them that believe--(Bunyan's Law and Grace).

[100] Sometimes I have been so loaden with my sins, that I could not
tell where to rest, nor what to do; yea, at such times, I thought
it would have taken away my senses; yet, at that time, God through
grace hath all on a sudden so effectually applied the blood that
was spilt at Mount Calvary out of the side of Jesus, unto my
poor, wounded, guilty conscience, that presently I have found such
a sweet, solid, sober, heart-comforting peace, that I have been
in a strait to think that I should love and honour Him no more.
Sometimes my sins have appeared as big as all the sins of all the
men in the nation--(reader, these things be not fancies, for I have
smarted for this experience); but yet the least stream of the
heart-blood Jesus hath vanished all away, and I have been delivered up
into sweet and heavenly peace and joy in the Holy Ghost--(Bunyan's
Law and Grace, vol. 1, p. 549).

[101] While the soul lives upon the sweet impressions which are
made by the application of the promises, it may be said to live
upon frames and feelings; for as its comforts abate, so will its
confidence. The heart can never be established in grace, till the
understanding is enlightened to discern what it is to have pardon
by the deed done--(J. B.).

[102] O brave Christiana! See what it is to have one's heart
inflamed with a sense of the love of Christ. Christiana thinks
everyone would naturally be affected as she was, if they were
present; but she forgets that which she sees and feels is of
special, peculiar, distinguishing grace--(Mason). Shall I have my
sins and lose my soul? Would not Heaven be better to me than my
sins?--the company of God, Christ, saints, and angels, than the
company of Cain, Judas, Balaam, with the devils, in the furnace
of fire? Canst thou now that readest, or hearest these lines, turn
thy back, and go on in thy sins?--(Bunyan's Law and Grace, vol.
1, p. 575). Reader, thus would Christiana plead with ungodly
relatives and friends; and if thou art in such a case, wilt thou
not listen to such a plea?--(ED).

[103] Mind how tenderly Great-heart deals with warm-hearted
Christiana. He does not attempt to throw cold water upon the fire
of her affections, but gently insinuates, 1. The peculiar frame
of the mind she speaks from; 2. Suggests that she must not always
expect to be in such raptures; and, 3. Reminds her that her
indulgences were of a peculiar nature, not common to all, but
bestowed upon the faithful in Christ only; and that, therefore,
amidst all her joyful feelings, she should know to whom she
was indebted for them, and give all the glory to the God of all
grace--(Mason).

[104] Simple, contented in gross ignorance; Sloth, an indolence
which smothers all conviction; Presumption, carnal security, which
hardens against reproof--(Andronicus). These are the great opposers
of vital religion. The end of these things is death--(Barder).

[105] It was a custom, to a late period, to hang up murderers
in irons, until the body dropped to pieces; that such terrible
examples might deter others from the like crimes; hence, under
the old wood-cut illustrating this passage, is written--


'Behold here how the slothful are a sign,
Hung up, because holy ways they did decline.'
--(ED).


[106] God, as it were, gibbets some professors, and causes their
names and characters to be publicly exhibited, as a terror to
others, and as a warning to His own people--(Mason). The dreadful
falls and awful deaths of some professors are to put others upon
their guard against superficial, slothful, and presumptuous hopes.
The real occasion of turning aside lies in the concealed lusts of
the heart--(Scott).

[107] Let us consider the characters of these three professors: 1.
Here is a Simple, a foolish credulous professor, ever learning,
but never coming to the knowledge of the truth, so as to believe
it, love it, and be established on it; hence liable to be carried
away by every wind of doctrine. 2. Sloth, a quiet, easy professor,
who never disturbs anyone by his diligence in the Word of God,
nor his zeal for the truths and glory of God. 3. Presumption, one
who expects salvation in the end, without the means prescribed by
God for attaining it. O beware of these three sorts of professors,
for they turn many aside!--(Mason).

[108] What is meant by the Hill Difficulty? Christiana has set out
from Destruction, been received and encouraged at the wicket-gate,
and directed on her journey. The path is comparatively easy, until
she is about to put on a public profession, by joining a church. This
is situated upon the summit of this hill of difficult ascent. Is it
intended to represent that prayerful, watchful, personal investigation
into Divine truth, which ought to precede church-fellowship? Nothing
is more difficult to flesh and blood than to be compelled, upon
pain of endless ruin, to think for ourselves on matters of religion.
The formalist and hypocrite follow the persuasions of man, and
take an easier path, and are lost. The fear of man causes some to
abandon the ascent. Dr. Cheever has, in his Hill Difficulty, very
happily described the energy that is needful to enable the pilgrim
to make the ascent. He forcibly proves the utter impossibility of
making the ascent by ceremonial observances, or while encumbered
with worldly cares or pride in trinkets of gold and costly array.
He reminds us of the solemn advice of Peter, 'be ye built up a
spiritual house, a holy priesthood to offer up spiritual sacrifice
acceptable to God by Jesus Christ.' Every weight must be set aside,
and salvation must be worked out with fear and trembling--(ED).

[109] The river of life is pure and clear as crystal. Is the doctrine
offered to thee so? Or is it muddy, and mixed with the doctrines
of men? Look, man, and see, if the foot of the worshippers of Baal
be not there, and the water fouled thereby. What water is fouled
is not the water of life, or at least not in its clearness.
Wherefore, if thou findest it not right, go up higher towards the
spring-head, for nearer the spring the more pure and clear is the
water--(Bunyan's Water of Life).

[110] This represents to us that some preachers, as the Prophet says,
foul the water with their feet (Ezek. 24:18); that is, though they
preach somewhat about Christ, and salvation by Him, yet they so clog,
mire, and pollute the stream of free grace, with pre-requisites,
terms, and conditions, that the poor thirsty soul cannot drink
the water, nor allay his thirst with it; but is forced to let it
stand, till these gross dregs sink to the bottom. Yea, we ought
to beware of drinking such filthy dregs; for they will certainly
swell us up with the company of pride of our free will, human
merit, and self-righteousness, which oppose the glory of Jesus,
and comfort of our souls--(Mason).

[111] Although the cautious of Holy Writ are plain as posts and
chains, and the warnings as a ditch, and the solemn threatenings
of the New Testament against pharisaic formalism and hypocrisy
are like a hedge, to prevent pilgrims wandering into paths that
end in eternal misery, yet there are many who break through all
these merciful restraints, and rush upon destruction--(ED).

[112] Examine, which do you like better, self-soothing or soul-searching
doctrine? Formalists and hypocrites love the former, and hate the
latter. But the sincere and upright are discovered by desiring to
have their hearts searched to the quick, and their ways tried to
the utmost; and, therefore, with David will cry, 'Search me, O
God, and know my heart; try me, and know my thoughts; and see if
there be any wicked way in me, and lead me in the way everlasting'
(Psa. 129:23, 24)--(Mason).

[113] Heart-work is hard work; it is hard work to be stripped; it
is hard work to deny self, take up your cross, and follow Jesus.
It is hard work to fight the fight of faith; it is hard work
against hope to believe in hope. A formalist and hypocrite will
go, in outward things, as far as the real Christian; but touch
him on the inward work, and he will start aside--(J. B.).

[114] He who is a stranger to the hard work of self-denial, and how
difficult it is to the flesh, knows not what this Hill Difficulty
means; for the nearer to the arbour of Jesus' rest, the more
difficulties in the way, but the sweeter it is when attained--(Mason).

[115] Regard not in thy pilgrimage how difficult the passage is,
but whither it tends; not how delicate the journey is, but where
it ends. If it be easy, suspect it; if hard, endure it. He that
cannot excuse a bad way, accuseth his own sloth; and he that sticks
in a bad passage, can never attain a good journey's end--(Quarles'
Enchiridion).

[116] There were stairs in the temple, and but one pair, and these
winding. He that went up must turn with the stairs. This is a type
of a twofold repentance; that by which we turn from nature to
grace, and that by which we turn from the imperfections of a state
of grace to glory. But this turning and turning still, displeases
some much. They say it makes them giddy; but I say, Nothing like
this to make a man steady. A straight stair is like the ladder
that leads to the gallows. They are turning stairs that lead to
the heavenly mansion. Stay not at their foot; but go up them, and
up them, and up them, till you come to Heaven--(Bunyan's Solomon's
Temple).

[117] When we are praised, a conscious blush should pervade us, well
knowing how much we have to be ashamed of. But some have got such
vain confidence in their own righteousness, merits, and perfection,
that they have hereby got what the Scriptures call a whore's
forehead, and refuse to be ashamed (Jer. 3:3). O cry to the Lord
continually against spiritual pride, and for an humble heart,
knowing thyself to be a poor sinner!--(Mason).

[118] Eve looking first into those worthy privileges which God had
given her, and dilating delightfully of them before the devil,
she lost the dread of the command from off her heart, which Satan
perceiving, now added to his former forged doubt a plain and flat
denial--'Ye shall not surely die.' When people dally with the
devil, and sit too near their outward advantages, they fall into
temptation--(Bunyan on Genesis, vol. 2, p. 429).

[119] Reader, mind this well, remember it often, and it will do thee
good. I am a witness against myself, of how much I have lost by
indulging the flesh, and how much I have suffered by forgetfulness.
But O what a gracious Lord do we serve! this is no excuse for
our folly, but an aggravation of our faults; and ought to sink us
lower in shame, and to excite us to greater care, diligence, and
watchfulness; else we shall surely smart for our folly, if not in
hell, yet in our consciences--(Mason).

[120] This may refer to the awful end of one of Bunyan's early
friends, who became a notorious apostate--one John Child, whose
sufferings were published with those of Spira. Child was so afraid
of persecution, as to give up his profession; and then, overwhelmed by
despair, he committed suicide. Or to such an one as the professor,
in the Marian days, who recanted to save burning, but who was
burnt to death by his house catching fire--(Ivimey).

[121] It is not very easy to determine the precise idea of the author
in each of the giants who assault the Pilgrims, and are slain by
the conductor and his assistants. Some have supposed that unbelief
is here meant, but Grim or Bloody-man seem not to be opposite
names for this inward foe; nor can it be conceived, that unbelief
should more violently assault those who are under the care of
a valiant conductor, than it had done the solitary pilgrims. I
apprehend, therefore, that this giant was intended for the emblem
of certain active men who busied themselves in framing and executing
persecuting statutes, which was done at the time when this was
written, more violently than it had been before. Thus the temptation
to fear man, which at all times assaults the believer when required
to make an open profession of his faith, was exceedingly increased;
and as heavy fines and severe penalties, in accession to reproach
and contempt, deterred men from joining themselves in communion
with dissenting churches, that way was almost unoccupied, and the
travelers went through bypaths, according to the author's sentiments
on the subject. But the preaching of the Gospel, by which the
ministers of Christ wielded the sword of the Spirit, overcame
this enemy; for the example and exhortations of such courageous
combatants animated even weak believers to overcome their fears,
and to act according to their consciences, leaving the event to
God. This seems to have been the author's meaning; and perhaps
he also intended to encourage his brethren boldly to persevere in
resisting such persecuting statutes, confidently expecting that
they should prevail for the repeal of them; by which, as by the
death of the giant, the pilgrims might be freed from additional
terror, in acting consistently with their avowed principles--(Scott).

[122] This reminds us of the words of Mr. Godly-fear to Diabolus,
when Captain Credence sent a petition to Immanuel for mercy--'We
are resolved to resist thee as long as a captain, a man, a sling,
or a stone shall be found in Mansoul to throw at thee. Then said
the Lord Mayor to Diabolus, O thou devouring tyrant, be it known
to thee, we shall hearken to none of thy words!'--(Bunyan's Holy
War). Happy are the Godly-fears and Great-hearts who use such
decided language to the enemy of souls--(ED).

[123] Sincere and earnest Christiana, at this time, had a proverbial
expression--'It is better that the body should die to this world
by the lions without, than that body and soul should die eternally
by our lusts within.'--(ED).

[124] O pilgrims, when dangers beset you, and fears arise in you,
hear what the Lord speaks to you; and in the belief of his truth,
quit yourselves manfully: 'Fight the good fight of faith,' ever
remembering that 'you are more than conquerors through Christ who
hath loved you!' Faith will exalt the love and power of Christ
above the fear of every enemy--(Mason).

[125] O pilgrim, it is sweet to reflect that every lion-like foe
is under the control of thy God, and cannot come one link of the
chain nearer to thee than thy Lord will permit! Therefore, when
fears and terrors beset thee, think of thy Lord's love to thee,
His power engages to preserve thee, and His promises to comfort
thee. For 'the Lord is nigh unto all them that call upon Him'
(Psa. 145:18)--(Mason).

[126] From the deeply interesting narrative of the experience of
Mr. Fearing, it is plain that the lions and their backer, Giant
Grim or Bloody-man, relates entirely to temporal troubles; most
likely to those infamous penal statutes under which Dissenters so
severely suffered. The uniting in church-fellowship was not only
attended with the ordinary difficulties, but with danger from
the lions--church and state; especially when backed by ferocious
judges, such as Jefferies and others. Spiritual enemies--sin, death,
and hell--were the only terrors under which Mr. Fearing suffered;
temporal persecutions--'difficulties, lions, or Vanity Fair--he
feared not at all.' The battle probably refers to the flimsy
sophistry used in defence of persecution, as opposed to the Word
of God, the sword of the Spirit, by which our Puritan heroes
destroyed these anti-Christian arguments--(ED). Now that the lions
are removed, may we not fear that hypocrites will thrust themselves
into our churches? It is easy, cheap, and almost fashionable, to
be religious: this should promote solemn investigation--(Andronicus).

[127] How mindful is our Lord of us! How gracious is He to us! What
blessed provision doth He make for us! If pilgrims are attacked
by Giant Grim, and terrified with the sight of lions, they may be
sure that it is only a prelude to some sweet enjoyment of their
Lord's love, and that they are near to some asylum, some sanctuary
of rest, peace, and comfort. Some bitter generally precedes the
sweet, and makes the sweet the sweeter--(Mason).

[128] O it is hard work to part with Great-heart! How many blessings
do we lose for want of asking! Great-heart is at the command of
our Lord. O for more power to cry incessantly to the Lord for the
presence of Great-heart, that we may go on more cheerfully and
more joyfully in the ways of the Lord!--(Mason).

[129] Here is a blessed mark of being vessels of the grace of God,
when we delight in the sight of, salute, and welcome others in the
way to Zion, and mutually have our hearts and affections drawn out
to each other in love. O how sweet is the fellowship of pilgrims
below! What must it be above? Infinitely above conception--(Mason).

[130] Reader, can you feed upon Christ by faith? Is the Lamb the
nourishment of thy soul, and the portion of thy heart? Canst thou
say, from blessed experience, 'His flesh is meat indeed, and His
blood is drink indeed?' Is it thy delight to think of Him, hear
of Him, speak of Him, abide in Him, and live upon Him? O bless
Him and praise Him for His distinguishing mercy, this spiritual
appetite! It is peculiar to His beloved ones only--(Mason).

[131] Pray mind the above note, 'Christ's bosom is for all
pilgrims.' [This is the room in which they all lay, and its name
is Peace--ED]. It is there the weary find rest, and the burdened
soul ease. O for more reclinings of soul upon the precious bosom
of our Lord! We can be truly happy nowhere else--(Mason).

[132] Immanuel also made a feast for them. He feasted them with food
that grew not in the fields of Mansoul, nor in the whole kingdom
of the Universe. It came from the Father's court. There was music
also all the while at the table, and man did eat angels' food. I
must not forget to tell you, that the musicians were the masters
of the songs sung at the court of Shaddai--(Bunyan's Holy War).

[133] O what precious harmony is this! How joyful to be the subjects
of it, and to join in it! The free, sovereign grace of God is the
delightful theme, and glory to God in the highest the universal
chorus. It is the wonder and joy of sinners on earth, and of angels
in Heaven--(Mason).

[134] Our author intimates that God sometimes communicates spiritual
knowledge and heavenly joy by 'dreams and visions of the night.'
The Holy One 'worketh all things after the counsel of His own
will,' and employs what means He pleases to bring into captivity
every thought to the obedience of Christ. The effect produced by
dreams must be brought to this test. It is a good maxim, that what
leads to God, must have come from God--(Ivimey).

[135] If Mercy were sweetly surprised with this dream, we are sure
that nothing but the surprise of mercy can overcome the hardened
sinner's heart, who, expecting the stroke of justice, instead of
the executioner with a death-warrant, finds a messenger of peace,
with a pardon free and full, revealing the grace, mercy, and
love of God, through the redemption which there is in the love of
God--(J. B.).

[136] O how blessed are they who are watching and waiting continually
to hear the small, still voice of the Spirit, speaking rest and
peace to their souls by the blood of the Lamb! O how condescending
is our Lord, thus to visit us, and converse with us in the way to
his kingdom!--(Mason). And how blessed is church fellowship when
the members are governed by these heavenly principles, watchfulness,
humility of mind, prudence, piety, and charity--(ED).

[137] The assurance that the dream should he accomplished, is
grounded on the effects produced upon Mercy's heart; there is no
danger of delusion, when so scriptural an encouragement is inferred
even from a dream--(Scott).

[138] Can we wonder that the pilgrims longed to spend some time with
such lovely companions? Reader, how is your inclination? Add to
these 'Simplicity, Innocence, and Godly-sincerity; without which
three graces thou wilt be a hypocrite, let thy notions, thy
knowledge, thy profession, and commendations from others, be what
they will.'--(Holy Life, vol. 2, p. 539). Christian, in choosing
thy companions, specially cleave to these six virgins, for they not
only have very comely and sober countenances, but Christ dwells
with them--(ED).

[139] When Christiana was admitted into the church, care was taken
to inquire into the religious knowledge of her children. This is
an important branch of ministerial and parental duty. The answers
given by the children do their mother honour, and prove that
she had not laboured in vain. Let every pious parent imitate her
example, and hope for her success--(Burder).

[140] This is a very sensible mode of catechising the boys according
to their ages and acquirements, with questions, exciting their
attention to subjects of the gravest importance. Compare this with
the custom of asking a child its name, and requiring it to narrate
circumstances which took place in the time of unconscious babyhood;
instead of impressing upon it the existence of God and the solemn
realities of eternity. The Assembly's, Dr. Watts', and especially
Bunyan's catechisms, are admirably adapted to assist a parent in
these important and responsible exercises--(ED).

[141] The young pupil is not here taught to answer, 'all the
elect,' but practically 'those that accept of His salvation.'
This is perfectly consistent with the other, while it instructs
and encourages the learner without perplexing him. It is absurd to
teach the hardest lessons to the youngest scholars in the school
of Christ--(Scott).

[142] Though this is answered with the simplicity of a child; yet
it is, and ever will be, the language of every father in Christ.
Happy those whose spirits are cast into this humble, evangelical
mold! O that this Spirit may accompany us in all our researches,
in all our ways, and through all our days!--(Mason). Our inability
to discover the meaning of these passages should teach us humility,
and submission to the decisions of our infallible Instructor--(Scott).

[143] Here is the foundation of faith, and the triumph of hope,
God's faithfulness to His promise, and His power to perform.
Having these to look to, what should stagger our faith, or deject
our hope? We may, we ought to smile at all carnal objections, and
trample upon all corrupt reasonings--(Mason).

[144] This is an important lesson to young females, how they may
profitably employ their time, adorn the Gospel, and be useful. It
is much better to imitate Dorcas, in making garments for the poor,
than to waste time and money in frivolous amusements, or needless
decorations; or in more elegant and fashionable accomplishments--(Scott).

[145] The character of Mr. Brisk is portrayed to the life in Bunyan's
Emblems--


'Candles that do blink within the socket,
And saints whose eyes are always in their pocket,
Are much alike: such candles make us fumble;
And at such saints, good men and bad do stumble.'


[146] The character of Mercy is lovely throughout the pilgrimage;
but in the important choice of a partner for life, she manifests
great prudence and shrewdness; she asks the advice of those who
knew Mr. Brisk, and whose names proved how capable they were to
give it. And she acted upon their knowledge of his character. And
when she discovered the utter selfishness of his disposition, she
thankfully bid him, Good bye, sweet heart; and parts for life--(ED).

[147] Most blessed resolution! Ah, pilgrims, if ye were more wary,
lest, by your choice and conduct, ye brought clogs to your souls,
how many troubles would ye escape, and how much more happy would
you be in your pilgrimage! It is for want of this wisdom and
conduct, that many bring evil upon themselves--(Mason).

[148] How easily are the best of characters traduced, and false
constructions put upon the best of actions! Reader, is this your
lot also? Mind your duty. Look to your Lord. Persevere in His
works and ways; and leave your character with Him, to whom you can
trust your soul. 'For if God be for us, who shall be against us?
what shall harm us, if we be followers of that which is good?'--(Mason).

[149] Crying at the cross, and turning a wife out of doors, refers
to a vulgar error, which had its influence to a late period in
Bedfordshire. It was a speedy mode of divorce, similar to that
practised in London, by leading a wife by a halter to Smithfield,
and selling her. The crying at the market cross that a man would
not be answerable for the debts that might be incurred by his
wife, was the mode of advertising, which was supposed to absolve
a husband from maintaining his wife; a notion now fully exploded--(ED).

[150] See the effects of sin. It will pinch and gripe the conscience,
and make the heart of a gracious soul sick--(Mason). Matthew, in
being admitted a member of the church, represented by the house
Beautiful and its happy family, had to relate his experience, and
this brought to his recollection plashing the trees, and eating
the enemy's fruit, of which his brother also reminds them--(ED).

[151] How often do we suffer by neglecting the cautions of a pious
parent or friend. 'In time of temptation it is our duty to keep
close to the Word, then we have Satan at the end of the staff.
When Eve was tempted, she went to the outside of her liberty, and
sat herself on the brink of danger, when she said, we may eat of
all but one.'--(Bunyan on Genesis, vol. 2, p. 429). Christiana
had chided the boys: 'You transgress, for that fruit is none of
ours.' Still the boys went on, and now Matthew feels the bitterness
of repentance--(ED).

[152] Although the mother did warn and chide her son, yet she did
not use her authority to prevent his taking the fruit which belonged
to another. She takes the fault home, falls under the sense of it,
and is grieved for it. A tender conscience is a blessed sign of
a gracious heart. Ye parents, who know the love of Christ, watch
over your children; see to it, lest you smart for your sins, in
not warning and preventing them, that 'the fear of the Lord is to
depart from all evil'; yea, to abstain from the very appearance
of it--(Mason, altered by ED).

[153] Mr. Bunyan's great modesty and humility are truly admirable;
he quotes Latin, but is careful to tell us, 'The Latin I borrow'
[in his notes]. The English is, 'Of the flesh and of the blood
of Christ.' This is the only portion for sin-sick souls. Feeding
upon Christ's flesh and blood by faith, keeps us from sinning,
and when sick of sin, these, and nothing but these, can heal and
restore us. Yet there is in our nature an unaccountable reluctance
to receive these, through the unbelief which works in us. So
Matthew found it--(Mason).

[154] See the blessed effects of receiving Christ, when under the
sense of sin, and distressed for sin. O what a precious Saviour
is Jesus! What efficacy is there in His flesh and blood, to purge
the conscience from guilt! Lord, what a mercy is it, that though
we sin, yet Thou art abundant to pardon, yea, multipliest Thy
pardons; yea, and also giveth poor, pained, broken-hearted sinners
to know and feel Thy pardoning love!--(Mason).

[155] How correctly are the effects of an indulgence in sinful lusts
described. Sin and sorrow are inseparable. The burdened conscience
of a backslider can be relieved in no other way, than that in
which it was first 'purged from dead works,' by exercising faith
in the atoning blood of the Lord Jesus as the only sacrifice for
sin, 'If a man be overtaken in a fault, ye which are spiritual,
restore such an one in the spirit of meekness' (Gal. 6:1). 'Flee
youthful lusts,' and be upon your guard against the fruit of
Beelzebub's orchard--(Ivimey).

[156] The relation of Matthew's sickness, and the method of his
cure, may be justly esteemed among the finest passages of this
work. He ate the fruit of Beelzebub's orchard, sin, the disease of
the soul, threatening eternal death. It is an unspeakable mercy
to be exceedingly pained with it. Such need the physician, and
the remedy is at hand.


Nothing but Thy blood, O Jesus!
Can relieve us from our smart;
Nothing else from guilt release us
Nothing else can melt the heart--(Hart).
It is the universal medicine; blessed are those that will never take
any other physic--(Burder).


[157] This advice should be carefully noted. Numbers abuse the
doctrine of free salvation by the merits and redemption of Christ,
and presume on forgiveness, when they are destitute of genuine
repentance, and give no evidence of sanctification. But this most
efficacious medicine in that case will do no good; or rather, the
perverse abuse of it will increase their guilt, and tend to harden
their hearts in sin--(Scott).

[158] Bunyan's bill of his Master's water of life--'As men, in their
bills, do give an account of the persons cured, and the diseases
removed, so could I give you account of numberless numbers that
have not only been made to live, but to live forever, by drinking
this pure water of life. No disease comes amiss to it. It cures
blindness, deafness, dumbness, deadness. This right holy water (all
other is counterfeit) will drive away evil spirits. It will make you
have a white soul, and that is better than a white skin.'--(Bunyan's
Water of Life). Whoever offers to purify the heart, and heal a wounded
conscience, by any other means, is a deceiver and a soul-destroyer--(ED).

[159] This conversation is adapted for the meditation of a restored
backslider. Evangelical truth prescribes the most powerful antidotes
to presumption and despair--'My little children, these things
write I unto you, that ye sin not. And if any man sin, we have
an Advocate with the Father, Jesus Christ the righteous' (1 John
2:1)--(Ivimey).

[160] Having experienced the great advantage of a pious minister or
elder, they were naturally desirous of having such comfort through
their pilgrimage. The petition may refer to the custom, among
dissenting churches, of letters of dismission given to members
when they move to a distant locality--(ED).

[161] How much is contained in that answer of Christiana as to
the origin of evil--'It is food or poison, I know not which!' To
believers, it will be their elevation to a degree of bliss that
they would never have otherwise enjoyed; to the faithless, it will
be poison of the deadliest kind. Here is no attempt to explain the
origin of evil in our world; a subject far beyond all our powers
of investigation--(ED).

[162] It is not enough that the Holy Spirit convince us of sin at
our first setting out on pilgrimage, and makes us sensible of our
want of Christ; but He also keeps up a sight and sense of the evil
of sin in its original nature, as well as actual transgressions.
This often makes us wonder at sin, at ourselves, and at the love
of Christ in becoming a sacrifice for our sins. And this also humbles
us, makes us hate sin the more; and makes Christ, His atonement,
and righteousness, more and more precious in our eyes, and
inestimable in our hearts--(Mason).

[163] The ministration of angels is an animating theme to believers,
and is well adapted to promote their confidence in the care and
protection of God. 'Are they not all ministering spirits, sent
forth to minister for them who shall be heirs of salvation?' (Heb.
1:14)--(Ivimey).

[164] This is the anchor of hope. This keeps the soul safe, and
steady to Jesus, who is the alone object of our hopes. Hope springs
from faith. It is an expectation of the fulfillment of those things
that are promised in the Word of truth, by the God of all grace.
Faith receives them, trusts in them, relies upon them; and hope
waits for the full accomplishment and enjoyment of them--(Mason).

[165] Bunyan loved harmony--he had a soul for music. But whether
he intended by this to sanction the introduction of instrumental
music into public worship, is not clear. 'The late Abraham Booth and
Andrew Fuller were extremely averse to it; others are as desirous
of it. Music has a great effect on the nervous system, and of
all instruments the organ is the most impressive. The Christian's
inquiry is, whether sensations so produced assist the soul in
holding communion with the Father of spirits, or whether, under our
spiritual dispensation, the Holy Ghost makes use of such means to
promote intercourse between our spirits and the unseen hierarchies
of Heaven--(ED).

[166] O how reviving and refreshing are those love-tokens from our
Lord! Great-heart never comes empty-handed. He always inspires
with courage and confidence. Let us look more into, and heartily
believe the Word of truth and grace; and cry more to our precious
Immanuel, and we shall have more of Great-heart's company. It is
but sad travelling without him--(Mason).

[167] What this great robbery was, whether spiritual or temporal,
is left to the reader to imagine. The sufferings of the Dissenters
were awfully severe at this time. Had it been a year later, we
might have guessed it to have referred to the sufferings of that
pious, excellent woman, Elizabeth Gaunt, who was burnt, October 23,
1685. She was a Baptist, and cruelly martyred. Penn, the Quaker,
saw her die. 'She laid the straw about her for burning her speedily,
and behaved herself in such a manner that all the spectators melted
in tears.'--(ED).

[168] Mr. Ivimey is of opinion that by this Bunyan sanctioned
a hireling ministry, but it appears more to refer to the common
custom of rewarding servants to whom you have given trouble. He
adduces Luke 10:7; 1 Timothy 5:18; and 1 Corinthians 9:11-14. It
is a subject of considerable difficulty; but how is it that no
minister ever thinks of referring to the plainest passage upon this
subject in the New Testament? It is Acts 20:17-38, especially verses
33-35. The angel was a gold coin, in value half a sovereign--(ED).


[169] Such mountains round about this house do stand
As one from thence may see the Holy Land (Psa. 125:2).
Her fields are fertile, do abound with corn;
The lilies fair her valleys do adorn (Song. 2:1).
The birds that do come hither every spring,
For birds, they are the very best that sing (Song. 2:11, 12).
Her friends, her neighbours too, do call her blest (Psa. 48:2);
Angels do here go by, turn in, and rest (Heb. 13:2).
The road to paradise lies by her gate (Gen. 28:17),
Here pilgrims do themselves accommodate
With bed and board; and do such stories tell,
As do for truth and profit all excel.
Nor doth the porter here say any nay,
That hither would turn in, that here would stay.
This house is rent free; here the man may dwell
That loves his landlord, rules his passions well.
--(Bunyan's House of God, vol. 2 p. 579).

[170] It is sweet melody when we can sing with grace in the heart.
The joy arising from God's free grace and pardoning love, is greater
than the joy of harvest, or of one who rejoices when he divides
the spoil--(J. B.). Those joyful notes spring from a sense of
nearness to the Lord, and a firm confidence in His Divine truth and
everlasting mercy. O when the Sun of Righteousness shines warmly
on the soul, it makes the pilgrims sing most sweetly! These
songs approach very nearly to the heavenly music in the realm of
glory--(Mason).

[171] Forgetfulness makes things nothings. It makes us as if things
had never been; and so takes away from the soul one great means
of stay, support, and encouragement. When David was dejected, the
remembrance of the hill Hermon was his stay. When he was to go
out against Goliath, the remembrance of the lion and the bear was
his support. The recovery of a backslider usually begins at the
remembrance of former things--(Bunyan's Holy Life, vol. 2, p. 507).

[172] After being thus highly favoured with sensible comforts, in
the views of faith, the comforts of hope, and the joy of love, the
next step these pilgrims are to take is down the Hill Difficulty,
into the Valley of Humiliation. What doth this place signify? A deep
and abiding sight and sense of our ruined state, lost condition,
and desperate circumstances, as fallen sinners. This is absolutely
necessary, lest we should think more highly of ourselves than we
ought to think. For the Lord oft favours us with manifestations
of His love, and the comforts of His Spirit; but, through the
corruption of our nature, we are prone to be exalted in ourselves,
and, as it were, intoxicated by them. Hence we are exhorted 'to
think soberly' (Rom. 12:3). This the Valley of Humiliation causes
us to do--(Mason).

[173] Thus beautifully does our author describe the grace of
humility. O that every reader may know its excellence by happy
experience!--(Burder).

[174] These are the rare times; above all, when I can go to God
as the Publican, sensible of His glorius majesty, sensible of my
misery, and bear up and affectionately cry, 'God be merciful to
me a sinner.' For my part, I find it one of the hardest things I
can put my soul upon, when warmly sesnsible that I am a sinner,
to come to God for a share in mercy and grace; I cannot but with
a thousand tears say, 'God be merciful to me a sinner.'--(Bunyan's
Pharisee and Publican, vol. 2, p. 261).

[175] Though this Valley of Humiliation, or a clear sight and
abiding sense of the sinfulness of our nature, and the wickedness
of our hearts, may be very terrifying to pilgrims, after they have
been favoured with peace and joy, and comforted by the views of
faith and hope, yet it is a very safe place; and though, at first
entering into it, and seeing more of themselves than was ever
before showed them, they may fear and tremble, yet, after some
continuing here, they are more reconciled and contented; for here
they find the visits of their Lord, and in the depths of their
humility, they behold the heights of His love and the depths of His
mercy, and cry out in joy, Where sin aboundeth, grace superabounds.
Though sin abounds in me, the grace of Jesus superabounds towards
me. Though I am emptied of all, yet I have an inexhaustible fullness
in Jesus, to supply me with all I want and all I hope--(Mason).

[176] The humble man is contented; if his estate be low, his heart
is lower still. He that is little in his own eyes, will not be
much troubled at being little in the eyes of others--(Watson).
Those circumstances that will not disturb a humble man's sleep,
will break a proud man's heart--(Matthew Henry). They that get slips
in going down the hill, or would hide his descent by deception, or
repine at it, must look for combats when in the valley--(Ivimey).

[177] Perhaps the shepherd's boy may refer to the obscure but quiet
station of some pastors over small congregations, who live almost
unknown to their brethren, but are, in a measure, useful and very
comfortable--(Scott).

[178] Our Lord chose retirement, poverty, and an obscure station;
remote from bustle, and favourable to devotion; so that His
appearance in a public character, and in crowded scenes, for the
good of mankind and the glory of the Father, was a part of His
self-denial, in which 'He pleased not Himself.' Some are banished
into this valley, but the poor in spirit love to walk in it; and
though some believers here struggle with distressing temptations,
others, in passing through it, enjoy much communion with God--(Scott).

[179] Ever remember the words of our Lord, 'It is enough for the
disciple that he be as his master.' If your Lord made it his chief
delight to be in this Valley of Humiliation, learn from His example
to prize this valley. Though you may meet with an Apollyon or a
destroyer here, yet you are safe in the arms and under the power
of your all-conquering Lord: 'For though the Lord is high, yet
hath He respect unto the lowly.' Therefore you may add with David,
'Though I walk in the midst of trouble, Thou wilt revive me: Thou
shalt stretch forth Thine hand against the wrath of mine enemies,
and Thy right hand shall save me' (Psa. 138:7). Such are the
confidence, the reasoning, and the pleading of humble souls in the
power of faith, which leads them quite out of themselves to their
Lord--(Mason).

[180] In the first edition this name is printed 'Simon'; it was
corrected to Samuel in Bunyan's later editions--(ED).

[181] It is marvellous to see how some men are led captive by
forgetfulness. Those that sometime thought no pains too much, no
way too far, no hazards too great to run for eternal life, become
as if they had never thought of such things. Should one say to
some--Art not thou that man I saw crying out under a sermon, 'What
shall I do to be saved?' that I heard speak well of the holy Word
of God? how askew they will look upon one. Or if they acknowledge
that such things were with them once, they do it more like dejected
ghosts than as men--(Bunyan's Holy Life, vol. 2, p. 507).

[182] O pilgrims, attend to this! Pride and ingratitude go hand in
hand. Study, ever study the favours of your Lord; how freely they
are bestowed upon you, and how utterly unworthy you are of the
least of them. Beware of Forgetful Green. Many, after going some
way on pilgrimage, get into this Green, and continue here; and talk
of their own faithfulness to grace received, the merit of their
works, and a second justification by their works, &c. Hence it is
plain that they are fallen asleep on this Forgetful Green, and talk
incoherently, as men do in their sleep; for they forget that they
are still sinners--poor, needy, wretched sinners; and that they want
the blood of Christ to cleanse them, the righteousness of Christ
to justify them, and the Spirit of Christ to keep them humble,
and to enable them to live by faith upon the fullness of Christ
to sanctify them, as much as they did when they first set out as
pilgrims. O it is a most blessed thing to be kept mindful of what
we are, and of the Lord's free grace and unmerited goodness to
us!--(Mason).

[183] 'Trembles at God's Word,' so as not to dare pick and choose
which doctrines he will receive, and which reject. Would you act
thus by God's holy commandments? Would you choose one and reject
another? Are they not all of equal authority? And are not all His
holy doctrines also stamped with the same Divine sanction? Where
there is true faith in them, it will make a man tremble to act
thus by God's Word!--(Mason).

[184] We ought to study the records of the temptations, conflicts,
faith, patience, and victories of believers; mark their wounds, by
what misconduct they were occasioned, that we may watch and pray
lest we fall in like manner. Learn how they repelled the assaults
of the tempter, that we may learn to resist him steadfast in the
faith. Their triumphs should animate us to keep on the whole armour
of God, that we may be able to withstand in the evil day--(Scott).

[185] If Satan be driven back from one attack, prepare for another.
Bless God for your armour. Never put it off--(Mason).

[186] If this monument refers to the experience of Bunyan, as
exhibited in his Grace Abounding to the Chief of Sinners, it is
well called, 'Most strange, and yet most true.'--(ED).

[187] This valley represents the inward distress, conflict, and
alarm, arising from darkness and insensibility of mind. It varies
according to the constitution, animal spirits, health, education,
and strength of mind of different persons--(Scott).

[188] None know the distress, anguish, and fear that haunt pilgrims
in this valley, but those who have been in it. The hissings,
revilings, and injections of that old serpent, with all his infernal
malice, seem to be let loose upon pilgrims in this valley. Asaph
seems to be walking in this valley when he says, 'As for me, my feet
were almost gone, my steps had well nigh slipped' (Psa. 73:2)--(Mason).

[189] Satan is often must dreadful at a distance, and, courageously
resisted, will not advance nearer. This advice is ever needful, 'Be
sober; be vigilant.' These pilgrims kept up their watch. Satan did
come upon them unawares; still they heard his approach; they were
prepared for his attack; lo, Satan drew back--(Mason).

[190] Miserable, uncomfortable walking, with a pit before us, mid
darkness around, yea, within us, and hell seeming to move from beneath
to meet us who have been left to the darkness of our nature, the
terrors of a fiery law, the sense of guilt, and the fear of hell! O
what an unspeakable mercy, in such a distressing season, to have
an Almighty Saviour to look to and call upon for safety and
salvation! 'For He will hear our cry and save us' (Psa. 145:19)--(Mason).

[191] This text has been a sheet anchor to my soul under darkness
and distress. I doubt not but it has been so to many others. O
there is an amazing depth of grace and a wonderful height of mercy
in it. Bless God for it. Study it deeply--(Mason).

[192]What must the pure and holy Jesus have suffered when He tasted
death in all its bitterness? His soul was in an agony. Hell was
let loose upon Him. This is your hour, said He, and the power of
darkness, when He cried out, 'My God, My God, why hast Thou
forsaken Me?' It seemed as if the pains of hell had got hold of
Him. O what justice and judgment! what love and mercy! what power
and might were here displayed! And all this for us, and for our
salvation. What shall we render to the Lord for all His benefits?--(J.
B.).

[193] Precious thought; under the worst and most distressing
circumstances think of this. Their continuance is short. The
appointment, love. Their end shall be crowned with glory. Our dark
and distressing nights make us prize our light and joyful days the
more--(Mason).

[194] The tremendous horrors of the Valley of the Shadow of Death,
figuratively represents the gloomy frame of mind in which fears
rise high, and temptations greatly abound, more especially when
they are augmented by bodily disease. Few Christians are wholly
exempted from such distressing seasons, but all are not distressed
alike--(Burder). Bunyan's experience, recorded in his Grace
Abounding, shows that he was, when under conviction, very familiar
with these horrors--(ED).

[195] Heedless professors, be warned. The doctrines of grace were
never intended to lull any asleep in carnal security. If they do
so by you, it is a sure sign that what should have been for your
health proves an occasion of your falling--(Mason). O the miserable
end of them that obey not the Gospel--punished with everlasting
destruction from the presence of the Lord, and the glory of His
power--(J. B.).


[196] Prayer prevailed, and they were delivered.
By glimm'ring hopes, and gloomy fears,
We trace the sacred road;
Through dismal deeps, and dang'rous snares,
We make our way to God--(Burder).


[197] By a good heart is here meant, that Christian was endued
with boldness and courage from above; as the Psalmist says, 'Wait
on the Lord, be of good courage, and He shall strengthen thine
heart.'--(J. B.).

[198] Satan's master argument is, Thou art a horrible sinner, a
hypocrite, one that has a profane heart, and one that is an utter
stranger to a work of grace. I say this is his Maul, his club, his
master-piece. He doth with this as some do by their most enchanting
songs, sings them everywhere. I believe there are but few saints
in the world that have not had this temptation sounding in their
ears. But were they but aware, Satan by all this does but drive
them to the gap, out at which they should go, and so escape his
roaring. Saith he, Thou art a great sinner, a horrible sinner, a
profane-hearted wretch, one that cannot be matched for a vile one
in the country. The tempted may say, Aye, Satan, so I am, a sinner of
the biggest size, and, therefore, have most need of Jesus Christ;
yea, because I am such a wretch Jesus calls me first. I am he,
wherefore stand back, Satan, make a lane; my right is first to come
to Jesus Christ. This, now, would be like for like; this would foil
the devil: this would make him say, I must not deal with this man
thus; for then I put a sword into his hand to cut off my head--(Good
News for the Vilest of Men, vol. 1, p 96).

[199] The greatest heart cannot understand without prayer, nor
conquer without the almighty power of God. The belief of this will
excite prayer--(Mason).

[200] The severity of Job's sufferings probably suggested to the
author, the idea of taking rest during the conflict. 'How long wilt
thou not depart from me, nor let me alone till I swallow down my
spittle?' (Job 7:19). Here is no timidly mincing the matter with
sophistry or infidelity; but a manful, prayerful, fighting it
out--(ED).

[201] Mr. Ivimey considers, that in Giant Maul is characterised that
erroneous but common notion, that the church of Christ consists
exclusively of some one state religion, to dissent from which is to
cause schism, and to rend the seamless coat of Christ. Maul dwelt
in the place where Pagan and Pope had resided; the club being the
temporal power to compel uniformity. If so, the declaration for
liberty of conscience slew the giant, and the Act of toleration
prevented his resurrection. Alas, how little do such Anti-Christians
know of that spiritual kingdom which extends over all the temporal
kingdoms of the earth, and which constitutes Christ the King
of kings--(ED). Carnal reasoning upon the equity of the Divine
proceedings have mauled many a Christian--robbed him of his
comfort, and spoiled his simplicity. As soon as we turn aside to
vain janglings and doubtful disputations, we get upon the devil's
ground. As Great-heart was knocked down with this giant's club,
so many a faithful minister has been confounded with the subtle
arguments of a cunning disputer. The way to overcome this giant is
to keep close to Scripture, and pray for the teaching of the Holy
Spirit--(J.B.). Though Maul was baffled, disabled, and apparently
slain; it will appear that he has left a posterity on earth to
revile, injure, and oppose the spiritual worshippers of God in
every generation--(Scott).

[202] Well may Giant Maul, with his sophistry, be called a dangerous
enemy. Many of this tribe are mentioned in the Holy War, as Lord
Cavil, the Lord Brisk, the Lord Pragmatic, the Lord Murmur, and
one Clip-promise, a notorious villain. These lords felt the edge of
Lord Will-be-will's sword, for which his Prince Immanuel honoured
him. Clip-promise was set in the pillory, whipped, and hanged. One
clipper-of-promise does great abuse to Mansoul in a little time.
Bunyan's judgment was, that 'all those of his name and life should
be served even as he!'--(ED).

[203] Light afflictions, but for a moment, and which work out for
us an eternal weight of glory--'a little hurt on my flesh.' If
this refers to Bunyan's twelve years' imprisonment under the maul
of sophistry, how must his natural temper have been subdued by
humility!--(ED).

[204] This club we may suppose to mean human power, under
which many godly ministers, in the seventeenth century, suffered
greatly. Blessed be God, we have nothing of this to fear in our
day; therefore, the more shame for such professors who desert
Christ when they have nothing to fear but the breath of reproach,
a nickname, or a by-word of contempt--(Mason).

[205] The experienced Christian will be afraid of new acquaintance;
in his most unwatchful seasons he is fully convinced that no enemy
can hurt him, unless he is induced to yield to temptation, and
commit sin--(Scott).

[206] The character of Honesty is beautifully drawn by a masterly
hand. The aged pilgrim, worn out with fatigue, can say without
fear, 'I laid me down and slept; I awaked; for the Lord sustained
me.' He blushed when his name was mentioned, and proved to be a
most valuable acquisition to the Pilgrim party--(ED).

[207] By honesty, in the abstract, he means to distinguish between
his earnest desire to be honest, and a perfect character. Every
Christian is the subject of honesty or justice, uprightness
and sincerity; yet when we come to describe these virtues in the
abstract, or what they really are in their strict purity and utmost
perfection, where is the Christian but must wear the conscientious
blush, as Honesty did, under a sense of his imperfections--(Mason).

[208] This is the confession of an honest heart. It is never afraid
of ascribing too much to the sovereignty of grace; nor of giving
all the glory to the Sun of Righteousness, for shining upon, and
melting down its hard frozen soul--(Mason).

[209] If the kiss of charity be given, great care should be taken
that it is a 'holy' kiss. 'Some have urged the holy kiss, but then
I have asked why they made baulks; why they did salute the most
handsome, and let the ill-favoured go. This has been unseemly in
my sight.'--(Grace Abounding, No. 315). However such a custom may
have been innocent in the oriental scenes of apostolic labours,
it has been very properly discontinued in later ages, unless it be
as in the case of old Honest, or the unexpected meeting of very
old friends and relatives--(ED).

[210] The character and narrative of Fearing is drawn and arranged
with great judgment, and in a very affecting manner. Little-faith,
mentioned in the First Part, was faint-hearted and distrustful;
and thus he contracted guilt, and lost his comfort; but Fearing
dreaded sin and coming short of Heaven, more than all that flesh
could do unto him. He was alarmed more at the fear of being
overcome by temptation, than from a reluctance to undergo derision
or persecution. The peculiarity of this description of Christians
must be traced back to constitution, habit, first impressions,
disproportionate and partial views of truth, and improper
instructions; these, concurring with weakness of faith, and the
common infirmities of human nature, give a cast to their experience
and character, which renders them uncomfortable to themselves,
and troublesome to others. Yet no competent judges doubt that they
have the root of the matter in them; and none are more entitled
to the patient, sympathizing, and tender attention of ministers
and Christians--(Scott).

[211] We cannot but admire the variety of experiences introduced
into the Pilgrim's Progress. Many have died remarkably happy in the
Lord, who, till very near their last moments have been in bondage
through the fear of death. We may be sure of this, that wherever
the Lord has begun a work, He will carry it on to the great decisive
day. The proof of this is 'he would not go back!' 'If ye continue
in My Word, then are ye My disciples indeed.'--(J.B.).

[212] See all through this character, what a conflict there was
between fear, and the influence of grace. Though it may not be
the most comfortable, yet the end of Mr. Fearing was very joyful.
O what a godly jealousy displayed itself all through his life!
Better this, than strong, vain-glorious confidence. The Valley of
Humiliation suits well with fearing hearts--(Mason).

[213] When persons are naturally fearful and low-spirited, it will
be found, notwithstanding the courage and comfort they sometimes
are favoured with, that the constitutional bias of their tempers
and dispositions will discover itself, more or less, all through
their pilgrimage. Thus there is a kind of sympathy between Fearing
and the Valley of Humiliation, which seems congenial to him--(J.B.).

[214] O what a time of need is the day of death, when I am to pack
up all, to be gone from hence; now a man grows near the borders of
eternity; he sees into the skirts of the next world. Now death is
death, and the grave the grave indeed. Has he laid up grace for this
day, while cold death strokes his hand over his face, and over his
heart, and is turning his blood into jelly; while strong death is
loosing his silver cord, and breaking his golden bowl?--(Bunyan's
Saints' Privilege, vol. 1, p. 678). Can a great-hearted saint wonder
that Mr. Fearing was at his wit's end?--(ED).

[215] Here is a glorious display of a fearing heart. Full of courage
against evil, and fired with zeal for God's glory--(Mason).

[216] O how gracious is our Lord! as thy day is, O Pilgrim, so
shall thy strength be. Even the river of death, though there can
be no bridge to go over, yet faith makes one; and the Lord of faith
makes the waters low, to suit the state of His beloved ones--(Mason).

[217] We know the least appearance of a sin better by its native
hue, than we know a grace of the Spirit. Sin is sooner felt in
its bitterness upon a sanctified soul than is the grace of God.
Sin is dreadful and murderous in the sight of a sanctified soul.
Grace lies deep in the hidden part, but sin floats above in the
flesh, and is easier seen. Grace as to quantity, seems less than
sin. What is leaven, or a grain of mustard seed, to the bulky lump
of a body of death? It is a rare thing for some Christians to see
their graces, but a thing very common for such to see their sins,
to the shaking of their souls--(Bunyan's Desire of the Righteous,
vol. 1, p. 755).

[218] This is an every-day character in the church, delicately and
accurately drawn, a man, as Mr. Ivimey says, that 'carried the
Slough of Despond in his mind everywhere with him,' not from the
difficulties of the way, nor the frowns of the world, but from
doubts lest sin, death, and hell, should prevail over them. They
walk safely, however sorrowfully; and seldom give the enemy an
occasion to rejoice--(ED).

[219] Here is a very striking lesson for professors. Talk not of
your great knowledge, rich experience, comfortable frames, and
joyful feelings; all are vain and delusive, if the Gospel has not
a holy influence upon your practice. On the other hand, be not
dejected if you are not favoured with these; for if a holy fear
of God, and a godly jealousy over yourselves, possess your heart,
verily you are a partaker of the grace of Christ--(Mason).

[220] Hatred to sin can only arise from the love of God. In vain
do men think of deterring others from sin, or driving them to duty
by low terrors, or low requirements. The strong man armed will
keep his palace, till a stronger than he cometh and taketh from
him the armour wherein he trusted. But herein they err, not knowing
the Scriptures, which set forth love as the constraining motive
to true obedience--(J.B.).

[221] Christians who resemble Fearing, are greatly retarded in their
progress by discouraging apprehensions; they are apt to spend too
much time in unavailing complaints; yet they cannot think of giving
up their feeble hopes, or of returning to their forsaken worldly
pursuits and pleasures. They are indeed helped forward, through
the mercy of God, in a very extraordinary manner; yet they still
remain exposed to alarms and discouragements, in every stage of
their pilgrimage. They are afraid even of relying on Christ for
salvation, because they have not distinct views of His love, and
the methods of His grace; and imagine some other qualification to
be necessary besides the willingness to seek, knock, and ask for
the promised blessings, with a real desire of obtaining them.
They imagine, that there has been something in their past life,
or that there is some peculiarity in their present habits, and way
of applying to Christ, which may exclude them from the benefit: so
that they pray with diffidence; and, being consciously unworthy,
can hardly believe that the Lord will grant their requests. They
are also prone to overlook the most decisive evidences of their
reconciliation to God; and to persevere in arguing with perverse
ingenuity against their own manifest happiness. The same mixture of
humility and unbelief renders persons of this description backward
in associating with their brethren, and in frequenting those
companies in which they might obtain further instruction; for
they are afraid of being considered as believers, or even serious
inquirers; so that affectionate and earnest persuasion is requisite
to prevail with them to join in those religious exercises, by which
Christians especially receive the teaching of the Holy Spirit. Yet
this arises not from disinclination, but diffidence; and though
they are often peculiarly favoured with seasons of great comfort,
to counterbalance their dejections, yet they never hear or read of
those who 'have drawn back to perdition,' but they are terrified
with the idea that they shall shortly resemble them; so that every
warning given against hypocrisy or self-deception seems to point
them out by name, and every new discovery of any fault or mistake
in their views, temper, or conduct, seems to decide their doom.
At the same time, they are often remarkably melted into humble,
admiring gratitude, by contemplating the love and sufferings of
Christ, and seem to delight in hearing of that subject above all
others. They do not peculiarly fear difficulties, self-denial,
reproaches, or persecution, which deter numbers from making an
open profession of religion; and yet they are more backward in
this respect than others, because they deem themselves unworthy
to be admitted to such privileges and into such society, or else
are apprehensive of being finally separated from them or becoming
a disgrace to religion--(Scott).

[222] This is a solid, scriptural definition; pray mind it. Here
conditions may safely be admitted; and happy is the Christian who
keeps closest to these conditions, in order to enjoy peace of
conscience, and joy of heart in Christ--(Mason).

[223] That heart, which is under the teaching and influence of the
grace of God, will detect such horrid notions, and cry out against
them. God forbid that ever I should listen one moment to such
diabolical sentiments! for they are hatched in hell, and propagated
on earth, by the father of lies--(Mason).

[224] It is a horrible and blasphemous perversion of Scripture, to
take encouragement in sin, from those sad examples of it in the
saints, which are held up, in terrorem, as so many beacons by
which we may avoid the same. To talk, and especially to act like
Self-will affords the fullest proof that a man never came in at
the gate. The Lord change every such perverse will, and preserve
the church from principles and practices so diabolical--(Burder).
What shall we say to these things? Lord, keep me!--(J.B.).

[225] It may be seriously inquired as to whether in all Satan's
temptations, any one is so fatal to immortal souls as the idea of
a death-bed repentance. Have not prayers against sudden death a
tendency to interfere with or obstruct that daily walk with God,
which alone can fit us to meet the king of terrors? When heart
and strength fail; when the body is writhing in agony, or lying
an insensible lump of mortality; is that the time to make peace
with God? Such persons must he infatuated with strange notions
of the Divine Being. No, my reader, life is the time to serve
the Lord, the time to insure the great reward. Sudden death is a
release from much pain and anxiety. It is the most merciful gate
by which we can enter upon immortality--(ED).

[226] Pray attentively mind, and deeply consider the six following
observations; they are just; they are daily confirmed to us in the
different conduct of professors. Study, and pray to improve them
to your soul's profit--(Mason).

[227] Adam hid himself because he was naked. But how could he be
naked, when before he had made himself an apron? O! the approach
of God consumed and burnt off his apron! His apron would not keep
him from the eye of the incorruptible God. When God deals with such
men for sin, assuredly they will find themselves naked--(Bunyan on
Genesis, vol. 2, p. 432). If the wicked flee when no man pursueth,
how can they stand when God lets loose death and eternity upon
their guilty souls?--(ED).

[228] Thou art bound to Heaven, but the way thither is dangerous.
It is beset everywhere with evil angels, who would rob thee of thy
soul. If thou wouldest go on cheerfully in thy dangerous journey,
commit thy treasure--thy soul, to God, to keep; and then thou
mayest say with comfort, Well, that care is over; my soul is safe;
the thieves, if they meet me, cannot come at that; God will keep
it to my joy and comfort at the great day--(Bunyan's Advice to
Sufferers, vol. 2, p. 701).

[229] The spiritual refreshment, arising from experimental conversation,
seems to be especially intended; but the name of Gaius suggests
also the importance of the Apostle's exhortation, 'Use hospitality
without grudging.' This ought to be obeyed even to strangers,
if they are certified to us as brethren in Christ--(Scott). Every
Christian's house should, so far as ability is given, be an inn
for the refreshment of weary fellow-pilgrims--(ED).

[230] This character is drawn from that of the well-beloved Gaius,
in the third epistle of John. Although, in comparison with the
great bulk of Christians, there are but few such in the church;
yet in all ages, and in most churches, some hospitable Gaius is
to be found. May their numbers be greatly increased--(ED).

[231] Ignatius, a bishop or pastor of a church in Antioch, cruelly
martyred for the truth in the second century; not Ignatius Loyola,
the Jesuit. Mr. Bunyan obtained all this information from Foxe's
Book of Martyrs, which was written before Satan had introduced the
Jesuits into the world--(ED).

[232] 'Marriage is honourable in all' (Heb. 13:4). Notwithstanding
all the cares of a family, while the married have many troubles, the
single have few, if any, real enjoyments of life. The will of our
heavenly Father is here enforced upon the pilgrims by Gaius--only
let pilgrims be united together, marry in the Lord, and we may expect
his blessing to fit us to do His will. Vows of celibacy are from
beneath, from the father of lies--contrary to the order of nature,
and the expressed will of God. 'It is not good to be alone.'--(ED).

[233] The different parts of social worship and Christian fellowship
are here allegorically described. The heave-shoulder and wave-breast
typify the power and love of our great High Priest; that we should
devote to Him our whole heart, with fervent prayer, and grateful
praise. The wine represents the exhilarating effects of the shedding
of Christ's blood, and its application to us by living faith. The
milk is the simple instruction of the Scriptures. The butter and
honey are animating views of God and heavenly joy. The apples are
the promises and privileges of Christians (see Song. 2:3; Prov.
25:11). And the nuts those difficult doctrines, which amply repay
us the trouble of penetrating their meaning. Christians so employed
have far sweeter enjoyments than they ever had in the mirth,
diversions, and pleasures of the world--(Scott).

[234] Bunyan takes advantage of the common past-time of solving
riddles, to teach important truth in a way calculated to be impressed
on the memory. Thus, in the treatise on the Covenants of the Law
and Grace, the second Adam was before the first, and also the
second covenant before the first. This is a riddle--(Vol. 2, p.
524)--(ED). Observe here, the feast of pilgrims was attended with
mirth. Christians have the greatest reason to be merry; but then
it ought to be spiritual mirth, which springs from spiritual views
and spiritual conversation--(Mason).

[235] When Christian intercourse is conducted with gravity and
cheerfulness united, it is both pleasant and instructive. Speech
should be 'always with grace, seasoned with salt, that it may
minister grace to the bearers,' and thus 'provoke one another unto
love, and to good works'; thus are the young encouraged to follow
that which is good--(Ivimey).

[236] Here is a genuine discovery of a gracious heart; when it is
delighted with spiritual company and conversation, and longs for
its continuance. Is it so with you?--(Mason).

[237] If our love to sinners be only shown by seeking their spiritual
good, it will be considered as a bigoted desire to proselyte them
to our sect; but uniform diligent endeavours to relieve their
temporal wants are intelligible to every man, and bring a good
report on the profession of the Gospel (Matt. 5:16)--(Scott).

[238] O, this dying to self, to self-righteous pride, vain confidence,
self-love, and self-complacency, is hard work to the old man; yea,
it is both impracticable and impossible to him. It is only grace
that can conquer and subdue him; and where grace reigns, this
work is carried on day by day. And yet the old man of sin, and
self-righteousness, still lives in us--(Mason).

[239] Old age affords advantage in overcoming some propensities,
yet habits of indulgence often counterbalance the decays of nature;
and avarice, suspicion, and peevishness, with other evils, gather
strength as men advance in years. Some old men may imagine that
they have renounced sin, because they are no longer capable of
committing the crimes in which they once lived--(Scott).

[240] The refreshment of Divine consolations, and Christian
fellowship, are intended to prepare us for vigorously maintaining
the good fight of faith; not only against the enemies of our own
souls, but also against the opposers of our most holy religion.
We are soldiers, and should unite together under the Captain of
Salvation, to contend for the faith once delivered to the saints,
by every method authorized by the Word of God; nor must we shrink
from danger and contumely in so good a cause--(Scott).

[241] It may he asked, how for it is right to expose ourselves to
danger and difficulties, since it is rashness, not courage, to
expose ourselves to unnecessary danger, or to give unnecessary
offence. I would answer, It can never be improper to expose error,
or oppose a prevailing vice, by which God's children are in danger
of being beguiled--(J.B.).

[242] Giant Slay-good represents a wicked, cruel man--a mere
cannibal, invested with judicial authority--a selfish, malignant
persecutor, who intimidated feeble-minded professors by fines and
imprisonments, to the hazard of their souls. By the thieves, of
whom he was master, were perhaps intended the common informers,
who got their living by giving evidence against Nonconformists;
some cruel magistrates pursued them to death. The attack was by
scriptural and rational arguments, which led to a great alteration
in these accursed laws--(Ivimey and Scott).

[243] All pilgrims are not alike vigorous, strong, and lively; some
are weak, creep and crawl on, in the ways of the Lord. No matter,
if there be but a pilgrim's heart, all shall be well at last; for
Omnipotence itself is for us, and then we may boldly ask, 'Who shall
be against us?'--(Mason). Constitutional timidity and lowness of
spirits, arising from a feeble frame, give a peculiar cast to the
views and nature of religious profession, which unfits for hard and
perilous service. The difference between Feeble-mind and Fearing
seems to be this--the former was more afraid of opposition, and the
latter more doubtful about the event, which perhaps may intimate,
that Slay-good rather represents persecutors than deceivers--(Scott).

[244] What a sweet simple relation is here! Doth it not suit many
a feeble mind? Poor soul, weak as he was, yet his Lord provided
against his danger. He sent some strong ones to his deliverance, and
to slay his enemy. Mind his belief, even in his utmost extremity.
Learn somewhat from this Feeble-mind--(Mason).

[245] O how sweet to reflect, that the most gigantic enemies shall
be conquered, and their most malicious designs be overruled for
our good; yea, what they intend for our ruin shall be made to work
for our health and prosperity--(Mason).

[246] 'Whosoever will save his life shall lose it; and whosoever
will lose his life for My sake shall find it' (Matt. 16:25)--(ED).
Here is a contrast between a feeble believer and a specious
hypocrite; the latter eludes persecutions by time-serving, yet
perishes in his sins; the former suffers and trembles, yet hopes
to be delivered and comforted. The frequency with which this is
introduced, and the variety of characters by which it is illustrated,
show us how important the author deemed such warnings--(Scott).

[247] Events, which at first appear big with misery and misfortune,
have been found afterwards to have been as so many dark passages,
to lead into brighter and more glorious displays of the Divine
power, wisdom, and goodness--(J.B.).

[248] 'Marriage is honourable in all'; nor will Christian females
find such a state any hindrance to their abounding in works of
charity and mercy. By fulfilling the duties of the married life,
they will cause the ways of God to be well spoken of. The desire
of Paul was, 'That the younger women marry, be sober, love their
husbands, love their children, be discreet, chaste, keepers at
home, good, obedient to their own husbands, that the Word of God
be not blasphemed' (Titus 2:4, 5)--(Ivimey).

[249] What an open, ingenuous confession is here! though feeble in
mind, he was strong in wisdom and sound judgment--(Mason). Woe be
to those who offend one of these little ones; no less dear to God
than the most eminent and distinguished saints--(J.B.).

[250] O that this were more practised among Christians of different
standings, degrees, and judgments! If they who are strong were thus
to bear with the weak, as they ought, how much more love, peace,
and unanimity would prevail!--(Mason).

[251] Excellent! See the nature of Christian love; even to be ready
to spare to a brother, what we ourselves have occasion for. Love
looketh not at the things of our own, but to provide for the wants
of others--(Mason).

[252] The character of Feeble-mind seems to coincide, in some
things, with that of Fearing, and in others with the description
of Little-faith. Constitutional timidity and lowness of spirits,
arising from a feeble frame, and frequent sickness, while they
are frequently the means of exciting men to religion, give also a
peculiar cast to their views and the nature of their profession--tend
to hold them under perpetual discouragements, and unfit them for
hard and perilous services. This seems implied in the name given
to the native place of Feeble-mind; yet this is often connected
with evident sincerity, and remarkable perseverance in the ways
of God--(Scott).

[253] Here, very ingeniously, an associate is found for poor
Feeble-mind; in one equally weak, lame, and limping in his religious
sentiments, who, instead of forming his own sentiments from the
Word of Truth, leant upon the sentiments and opinions of others.
The hesitation of Feeble-mind to accept one of his crutches, is
humourously conceived. He would, weak as he was, think for himself;
though he had no objection to quote the opinion of another Christian
against an adversary--(Ivimey). 'As iron sharpeneth iron, so a man
sharpeneth the countenance of his friend.' How great a comfort to
find a fellow-pilgrim whose experience agrees with our own, and
with whom we can take sweet counsel! Still all our dependence must
be on Ready-to-halt's crutches--'the promises.'--(ED).

[254] The near prospect of persecution is formidable even to true
believers, notwithstanding all the encouragements of God's Word.
It is useful to realize such scenes, that we may pray, without
ceasing, for wisdom, fortitude, patience, meekness, faith, and love
sufficient for us, should matters come to the worst--(Scott).

[255] How happy to find a family, in Vanity Fair, whose master will
receive and entertain pilgrims. Blessed be God for the present
revival of religion in our day, and for the many houses that are
open to friends of the Lamb--(Mason).

[256] The inquiry of disciples, after suitable company, discovers
that they, with David, love the Lord's saints; and in the excellent
of the earth is all their delight (Psa. 16:3). A genuine discovery
this of a gracious heart--(Mason).

[257] Great, indeed, was the change in the town of Vanity, when
Christiana and her party of pilgrims arrived, compared with the
but recent period when Faithful was martyred. The declaration
of liberty of conscience had rendered the profession of vital
godliness more public, still there was persecution enough to make
it comparatively pure. Dr. Cheever has indulged in a delightful
reverie, in his lecture on Vanity Fair, by supposing, at some
length, how our glorious dreamer would now describe the face of
society in our present Vanity Fair. After describing the consequences
that had arisen from religion having become FASHIONABLE, he hints
at the retrograde movement towards Popery, known under the name
of Puseyism. 'It happened, in process of time, that a part of the
pilgrims who remained in Vanity Fair, began to visit the cave of
Giant Pope, and it became a sort of fashionable pilgrimage to
that cave. They brushed up the giant, and gave him medicines to
alleviate the hurts from those bruises which he had received in his
youth; and, to make the place pleasanter, they carefully cleared
away the remains of the bones and skulls of burned pilgrims, and
planted a large enclosure with flowers and evergreens.' 'The cage
in which the Pilgrims were once confined was now never used; some
said it was consecrated for church purposes, and put under the
cathedral, in a deep cell, from which it might again be brought forth
if occasion required it.' The Doctor's description of the present
state of Vanity Fair is very deeply interesting and amusing--(ED).
When religion is counted honourable, we shall not want professors; but
trying times are sifting times. As the chaff flies before the wind,
so will the formal professors before a storm of persecution--(J.B.).
[258] Kindness to the poor increases and builds up the church. It
conquers the prejudices of the worldly, secures their confidence,
and brings them under the preaching of the Gospel. They rationally
conclude that they cannot be bad people who do so much good--(Ivimey).

[259] This monster is Antichrist. The devil is the head; the
synagogue of Satan is the body; the wicked spirit of iniquity is
the soul. The devil made use of the church [the clergy] to midwife
this monster into the world. He had plums in his dragon's mouth,
and so came in by flatteries. He metamorphosed himself into
a beast, a man, or woman; and the inhabitants of the world loved
the woman dearly, became her sons, and took up helmet and shield
to defend her. She arrayed herself in flesh-taking ornaments--gold,
and precious stones, like an harlot. She made the kings drunken,
and they gave her the blood of saints and martyrs until she was
drunken, and did revel and roar. But when her cup is drunk out, God
will call her to such a reckoning, that all her clothes, pearls,
and jewels shall not be able to pay the shot. This beast is compared
to the wild boar that comes out of the wood to devour the church
of God (Psa. 80:13). The temporal sword will kill its body, but
spirit can only be slain by spirit; the Lord the Spirit will slay
its soul--(Bunyan on Antichrist, vol. 2, p. 47). Is not Antichrist
composed of all the State religions in the world?--(ED).

[260] For this woman's name and costume see Revelation 17:1-4. She
has just sent one of her illegitimate sons to England, under the
impudent assumption of Archbishop of Westminster--(ED).

[261] And that you may be convinced of the truth of this, look back
and compare Antichrist four hundred years ago, with Antichrist as
he now is, and you shall see what work the Lord Jesus has begun
to make with him; kingdoms and countries He hath taken from her.
True, the fogs of Antichrist, and the smoke that came with him
out of the bottomless pit, has eclipsed the glorious light of the
Gospel; but you know, in eclipses, when they are recovering, all
the creatures upon the face of the earth cannot put a stop to that
course, until the sun or the moon have recovered their glory. And
thus it shall be now, the Lord is returning to visit this people
with His primitive lustre; he will not go back until the light
of the sun shall be sevenfold--(Bunyan's Antichrist and his ruin,
vol. 2, p. 48).

[262] When nations have restored to the people the property of
which they have been plundered, under the pretence of assisting to
obtain the pardon of sin and the favour of God, the monster will
soon die; when neither rule, nor honour, nor pelf is to be gained
by hypocrisy--(ED).

[263] This may refer to that noble band of eminent men who, in
1675, preached the morning exercises against Popery; among others
were Owen, Manton, Baxter, Doolittle, Jenkyn, Poole, and many
others. They were then, and ever will be, of great fame--(ED).

[264] The plans of Charles II and James II, to re-establish Popery in
England, were defeated by the union of the eminent Nonconformists
with some decided enemies to Rome in the Established Church; this
brought them into esteem and respect. Mr. Scott's note on this
passage is--'The disinterested, and bold decided conduct of many
dissenters, on this occasion, procured considerable favour both
to them and their brethren, with the best friends of the nation;
but the prejudices of others prevented them from reaping all the
advantage from it that they ought to have done.'--(ED).

[265] David Hume, in his History of England, admitted the invaluable
services of the Puritans, 'By whom the precious spark of liberty
was kindled and preserved, and to whom the English owe all the
blessings of their excellent constitution.'--(ED).

[266] This is a most encouraging view of the tender care of the
Saviour, to the children of believers committed to His care, by
godly parents. Not by any ceremonial observance, but by constant
fervent supplications to the Throne of Grace on their behalf, and
by a consistent pious example to train them up in the way in which
they should go, that when they are old they should not depart from
the new and living way--(ED).

[267] Here we frequently find our author speaking of our God and
Saviour as Man; he excels in this. It is to be wished that authors
and preachers wrote and spake of the manhood of Jesus, who was a
perfect Man, like unto us in all things except sin. The view and
consideration of this is sweet to faith, and endears our Saviour
to our hearts--(Mason).

[268] What cannot Great-heart do? what feats not perform? what
victories not gain? Who can stand before Great-heart? Diffidence
shall fall, and Giant Despair be slain by the power of Great-heart,
with 'the sword of the Spirit, which is the Word of God' (Eph. 6:17);
even Despondency, though almost starved, shall be delivered, and
his daughter Much-afraid shall be rescued. O for more of Great-heart's
company!--(Mason). The struggle with Despair may be dangerous, and
painful, and long-continued, but it shall he finally successful.
'I am persuaded,' saith the Apostle, 'that neither death, nor life,
nor angels, nor principalities, nor powers, nor things present,
nor things to come, nor height, nor depth, nor any other creature,
shall be able to separate us from the love of God, which is in
Christ Jesus our Lord.' Paul demolished the castle, and slew the
giant; but,


'Sin can rebuild the castle, make't remain,
And make Despair the Giant live again.'--ED.


[269] How well does Mr. Bunyan describe the experience of the
Much-afraids, Ready-to-halts, and the Feeble-minds, in the Come
and Welcome. 'Poor coming soul, thou art like the man that would
ride full gallop, whose horse will hardly trot! Now, the desire of
his mind is not to be judged of by the slow pace of the dull jade
he rides on, but by the hitching, and kicking, and spurring, as
he sits on his back. Thy flesh is like this dull jade; it will
not gallop after Christ, it will be backward, though thy soul
and Heaven lie at stake. But be of good comfort, Christ judgeth
according to the sincerity of the heart.'--(Vol. 1, p. 252).

[270] This is the work and aim of every faithful minister of Christ,
to destroy Giant Despair, and demolish Doubting Castle, in the
hearts of God's children. A more awful character is not in the
world, than the man who assumes the ministerial name and character,
without understanding the nature of that ministry of reconciliation
which is committed to everyone who is really called and sent of
God--(J.B.).

[271]'The wain,' seven bright stars in the constellation of Ursa
Major, called by country people, the plough, or the wain, or Charles
I's chariot--(ED).

[272]Those ministers who exercise the greatest affection towards
weak and upright Christians, are most according to the description
of pastors, after God's own heart, given in the Scriptures of
truth--(Ivimey).

[273] Bunyan was peculiarly tender with the weak; they are to
be received, but not to doubtful disputations. Thus, with regard
to the great cause of separation among Christians, he says, 'If
water-baptism' (whether by sprinkling of infants, or immersing of
adults) 'trouble their peace, wound the consciences of the godly,
and dismember their fellowships, it is although an ordinance, for
the present to be prudently shunned, for the edification of the
church.' 'Love is more discovered when we receive, for the sake of
Christ, than when we refuse his children for want of water.'--(Bunyan
on Baptism, vol. 2, p. 608). When will such peaceful sentiments
spread over the church?--(ED).

[274] There are things taught by the Gospel, here called 'rarities,'
which, though high and mysterious, will yet, when clearly stated,
prove the means of exciting Christians to live by faith, and to
cultivate whatsoever things are lovely and of good report--(Ivimey).

[275] Strong faith, in the words of Christ, will 'believe down'
mountains of afflictions, or tumble them out of the Christian's way.
Though it will not perform miracles, it will remove difficulties
resembling mountains--(Ivimey).

[276] The history of Joseph, with that of Mr. Bunyan, and of
thousands besides, proves, that charges against a godly, innocent
man, arising from the prejudice, ill-will, and malice of his enemies,
shall eventually turn out to his honour, and to their confusion.
'Blessed are ye when men shall revile you, and persecute you, and
shall say all manner of evil against yon FALSELY, for My sake'
(Matt. 5:11)--(ED).

[277] This represents the folly of those who go about to reform the
manners, without aiming at the conversion of the heart. Nature, in
its highest state of cultivation and improvement, is nature still.
That which is born of the flesh is flesh, and that which is born
of the Spirit is spirit--(J.B.).

[278] O, damned souls will have thoughts that will clash with glory,
clash with justice, clash with law, clash with itself, clash with
hell, and with the everlastingness of misery; but the point, the
edge, and the poison of all these thoughts will still be galling,
and dropping their stings into the sore, grieved, wounded, fretted
place, which is the conscience, though not the conscience only;
for I may say of the souls in hell, that they, all over, are but
one wound, one sore--(Bunyan's Greatness of the Soul, vol. 1, p.
119). Well might Mercy say, 'Blessed are they that are delivered
from this place!'--(ED).

[279] O what a blessed thing it is to long for the Word of God so
as not to be satisfied without it, and to prize it above and beyond
all other things! Love to the Word excites the soul to say with
David, 'I have longed for Thy salvation, O Lord' (Psa. 119:174).
This is a special mark of a gracious soul--(Mason). Every true
believer longs to be more completely acquainted with the Scriptures
from day to day, and to look into them continually--(Scott). Abraham
Cheer, who perished in prison for nonconformity in Bunyan's time,
published a little volume of Poems, in which he compares the Bible
to a looking-glass, in these very appropriate lines--'If morn by
morn you in this glass will dress you, I have some hopes that God
by it may bless you.'--(P. 37)--(ED).

[280] This doubtless is meant to intimate, that in times of great
anxiety, and in prospect of seasons of difficulty, Christians
desire above all things the special supports and consolations of
the Word of God--(Ivimey).

[281] By this jewelry is probably intimated, that they gave them
written testimonials of possessing the ornament of a meek and
quiet spirit, that they might he recognized as Christian women by
other churches--(Ivimey).

[282] From the names given to these opposers, they appear to
represent certain wild enthusiasts who intrude themselves in the
way of professors, to perplex their minds, and persuade them that,
unless they adopt their reveries or superstitions, they cannot
be saved. An ungovernable imagination, a mind incapable of sober
reflection, and a dogmatizing spirit, characterize these enemies of
the truth; they assault religious persons with specious reasonings,
caviling objections, confident assertions, bitter reproaches, proud
boastings, sarcastic censures, and rash judgments. They endeavour
to draw them to their party, or drive them from attending to
religion at all. But the Word of God, used with fervent, persevering
prayer, will silence such dangerous assailants, and confirm others
also--(Scott).

[283] Truth will make a man valiant; and valour for truth will make
a pilgrim fight with wild-headed, inconsiderate, and pragmatic
opposers. The blood he loses in such a battle is his honour, the
scars he gets are his glory--(Mason). He does not attempt to hide
himself, or run from his and his Lord's enemies. O that pilgrims,
especially those that are young were better trained to this battle!
In Bunyan's time, there were comparatively few of these cavilers;
now their name is Legion--(ED).

[284] In this battle, this striving for the truth, three considerations
strike the mind--(1). Reliance upon Divine aid, without which we
can do nothing. (2). A right Jerusalem weapon, forged in the fire
of love, well tempered with Bible truths. Such a sword will make
even the angel of the bottomless pit flee, its edge will never
blunt, and it will cut through everything opposed to it. (3).
Decision of character, perseverance to the utmost; no trimming or
meanly compounding for truth, but a determination, in the Lord's
strength, to come off more than conquerors. It is blessed fighting
when hand and heart are engaged, and the sword grows united to
both--(ED).

[285] The church of Christ has produced heroes of the first class
in point of courage, which they have displayed in circumstances
of great danger. Luther and Knox, and Latimer and Bunyan, were
men of this stamp, each of whom might, with great propriety, have
been named Valiant-for-the-truth--(Ivimey).

[286] The reason why so many professors set out, and go on for a
season, but fall away at last, is, because they do not enter into
the pilgrim's path by Christ, who is the gate. They do not see
themselves quite lost, ruined, hopeless, and wretched; their hearts
are not broken for sin; therefore they do not begin by receiving
Christ as the only Saviour of such miserable sinners. But they set
out in nature's strength; and not receiving nor living upon Christ,
they fall away. This is the reason of this inquiry, Did you come
in at the gate? A question we ought to put to ourselves, and be
satisfied about--(Mason).

[287] Among many puzzling questions which agitate the Christian's
mind, this is very generally a subject of inquiry. At the mount of
transfiguration, the Apostles knew the glorified spirits of Moses
and Elias. The rich man and Lazarus and Abraham knew each other.
The most solemn inquiry is, to reconcile with the bliss of Heaven
the discovery that some dear relative has been shut out. Shall
we forget them? or will all our exquisite happiness centre in the
glory of God? Bunyan has no doubt upon personal identity in Heaven--


'Our friends that lived godly here
 Shall there be found again;
The wife, the child, and father dear,
With others of our train.
Those God did use us to convert
We there with joy shall meet.
And jointly shall, with all our heart,
In life each other greet.'
--(One Thing Needful, ver. 69, 71)--(ED).


[288] A sound Christian is not afraid to be examined, and sifted
to the bottom, for he can give reason of the hope that is in him.
He knows why and wherefore he commenced his pilgrimage--(Mason).

[289] This is a reproach cast upon religion in every age. Pharaoh
said to Moses and the Israelites, 'Ye are idle, ye are idle.'
Men by nature imagine, that time spent in reading the Bible and
in prayer is wasted. It behooves all believers to avoid every
appearance of evil; and, by exemplary diligence, frugality, and good
management, to put to silence the ignorance of foolish men--(Scott).

[290] Worldly people, in opposing the Gospel, descant upon the
hypocrisy of religious persons; they pick up every vague report
that they hear to their disadvantage, and narrowly watch for the
halting of such as they are acquainted with; and then they form
general conclusions from a few distorted and uncertain stories.
Thus they endeavour to prove that there is no reality in religion.
This is a frivolous sophistry, often employed after all other
arguments have been silenced--(Scott).

[291] If Judas the traitor, or Francis Spira the backslider, were
alive, to whisper these men in the ear a little, and to tell them
what it hath cost their souls for turning back, it would surely
stick by them as long as they have a day to live in the world.
Agrippa gave a fair step on a sudden; he stepped almost into the
bosom of Christ in less than half an hour. 'Almost thou persuadest
me to be a Christian.' It was but almost, and so he had as good
been not at all. He stepped fair, but stepped short. He was hot
whilst he ran, but he was quickly out of breath. O this but ALMOST!
I tell you, it lost his soul. What a doom they will have, who were
almost at Heaven's gate, but ran back again!--(Bunyan's Heavenly
Footman).

[292] How natural is it for carnal men to give an evil report of
the ways of the Lord; and to discourage those who are just setting
out, by telling of the dangers and difficulties they shall meet
with! But here is not one word of the pleasures, comforts, and
joys, that are experienced in the ways of the Lord. No, they feel
them not, they believe not one word about them; therefore they
cannot speak of them--(Mason).

[293] Here we see that valiant soldiers of Christ ascribe all
to faith. They set out with faith, and they hold on and hold out
by believing. Thus they give all the glory to Christ, who is the
object, author, and finisher of faith--(Mason).

[294] Various are the enemies we meet with in our Christian warfare.
The world, with its enchantments, has a tendency to stupefy, and
bring on a fatal lethargy. How many professors receive principles,
by which they harden themselves in carnal pursuits and sensual
gratifications; and others, still preserving a religious name and
character, are as dead in their souls, as devoted to the world as
these, though contending for legal principles, and high in their
religious pretensions!--(J.B.).

[295] It behooves all who love their souls to shun that hurry of
business, and multiplicity of affairs and projects, into which many
are betrayed by degrees, in order to supply increasing expenses,
that might be avoided by strict frugality; for they load the soul
with thick clay, are a heavy weight to the most upright, render
a man's way doubtful and joyless, and drown many in perdition--(Scott).

[296] Old pilgrims, ye who have set out well, and gone on well for a
long season, consider ye are yet in the world, which is enchanted
ground. Know your danger of seeking rest here, or of sleeping in
any of its enchanting arbours. Though the flesh may be weary, the
spirit faint, and the arbours inviting, yet beware. Press on. Look
to the Strong for strength; and to the Beloved for rest in His
way--(Mason).


[297] Mark how the ready hands of death prepare;
His bow is bent, and he hath notch'd his dart;
He aims, he levels at thy slumb'ring heart.
The wound is posting; O be wise, beware!
What, has the voice of danger lost the art
To raise the spirit of neglected care?
Well, sleep thy fill, and take thy soft reposes;
But know, withal, sweet tastes have sour closes;
And he repents in thorns that sleeps in beds of roses.
--(Quarles' Emblems, 1--7).


[298] This inculcates the duty of constant attention to the precepts
and counsels of Scripture, as well as reliance on its promises;
and a habitual application to the Lord by prayer, to teach us the
true meaning of His Word, that we may learn the way of peace and
safety in the most difficult and doubtful cases--(Scott).

[299] The Word of God is compared to a map and a lantern; to these
we shall do well to take heed, as to light shining in a dark place.
Let this be the pilgrim's guide, when the light of spiritual joy
or sensible comfort is withdrawn--(Burder).


[300]--To follow Christ.
HE is to them instead of eyes,
HE must before them go in any wise;
And He must lead them by the water side,
This is the work of Him our faithful guide.
Since snares, and traps, and gins are for us set,
Since here's a hole, and there is spread a net,
O let nobody at my muse deride,
No man can travel here without a guide.
        --(Bunyan's House of God, vol. 2, p. 582.)


[301] Ignorance and pride may long maintain a form of godliness,
though it be a weariness to them; but after a time they will be
gradually drawn back into the world, retaining nothing of their
religion except certain distorted doctrinal notions--(Scott).

[302] It is the duty, and will be the practice of pilgrims, to
strive to be instrumental to the good of others. But, at the same
time, it behooves them to take heed to themselves, and watch, lest
they catch harm from them and their conduct--(Mason).

[303] What a sound sleep of infatuation hath this enchanting world
cast many a professor into! They are proof against all warnings,
and dead as to any means of arousing them. When this sleep of death
seizes the soul, it destroys faith, infatuates reason, and causes
men to talk incoherently. They have lost the language of pilgrims.
Their state is awful; beware of it; pray against it. For 'if any
man love the world, the love of the Father is not in him' (1 John
2:15)--(Mason).

[304] This view of the Enchanted Ground seems to vary from that
which has been considered in the First Part. The circumstances of
believers who are deeply engaged in business, and constrained to
spend much of their time among worldly people, may here be
particularly intended. This may sometimes be unavoidable; but it is
enchanted ground. Many professors, fascinated by the advantages and
connections thus presented to them, fall asleep, and wake no more;
and others are entangled by those thorns and briers which 'choke the
Word, and render it unfruitful.' The more soothing the scene the
greater the danger, and the more urgent need is there for
watchfulness and circumspection--(Scott).

[305] This is a solemn period in the Christian's pilgrimage.
In the Heavenly Footman, Bunyan has given some admirable general
directions--'Because I would have you think of them, take all in
short in this little bit of paper--1. Get into the way. 2. Then
study on it. 3. Then strip and lay aside everything that would
hinder. 4. Beware of by-paths. 5. Do not gaze and stare much about
thee; but be sure to ponder the path of thy feet. 6. Do not stop
for any that call after thee, whether it be the world, the flesh,
or the devil; for all these will hinder thy journey if possible.
7. Be not daunted with any discouragements thou meetest with as
thou goest. 8. Take heed of stumbling at the Cross. And, 9. Cry
hard to God for an enlightened heart and a willing mind, and God
give thee a prosperous journey. Yet, before I do quite take my
leave of thee, a few motives. It may be they will be as good as a
pair of spurs, to prick on thy lumpish heart in this rich voyage.
If thou winnest, then Heaven, God, Christ, glory eternal is thine.
If thou lose, thou procurest eternal death.'--(ED).

[306] The Word of God is the only light to direct our steps. He who
neglects this is a fool. He who sets up and looks for any other
light to direct him is mad, and knows not what he does. As folly
and madness beset him, danger and distress will come upon him.
Trembling souls will attend closely to God's Word--(Mason).

[307] He who fears always, will pray evermore. The fear of the
heart will bring pilgrims on their knees. He who fears to be or go
wrong, will pray to be set right. The Lord will direct the heart,
and order the goings of all who cry to Him. Fear and prayer go
hand in hand. Joy shall attend them--(Mason).

[308] No more money than an owl loves light. 'The antiquarian,
who delights to solace himself in the benighted days of monkish
owl-light, sometimes passes for a divine.'--(Warburton)--(ED).


[309]                 My soul, what's lighter than a feather? Wind.
Than wind? The fire. And what than fire? The mind.
What's lighter than the mind? A thought. Than thought?
This bubble world. What than this bubble? Naught.
                                        --(Quarles).
[310]--Prayer's arrow drawn
Down to the head by nervous penitence,
Or meek humility's compliant strings,
Wings to the destin'd mark its certain way,
And ne'er was shot in vain!
--(Dodd's Epiphany, p. 32, 4to).


[311] O pilgrims, beware of this Madam Bubble! Know and consider
well, that ye have a nature exactly suited to accept of her offers,
and to fall in love with her promises. The riches, honours, and
pleasures of this world, what mortal can withstand? or who can
forego them? No one but he who sees more charms in Jesus, more
glory in His Cross, and more comfort in the enjoyment of His love
and presence; and therefore, is continually looking and crying to
Him, 'Turn away mine eyes from beholding vanity.'--(Mason). Many,
indeed, are her fair promises and golden dreams. Many hath she
brought to the halter, and ten thousand times more to Hell. O for
precious faith, to overcome the world; and to pass through it, in
pursuit of a nobler portion, as strangers and pilgrims!--(Burder).

[312] Is she not rightly named Bubble? Art thou convinced that
she is nothing more? Why then dost thou not break loose from her
hold? I ask, Why has the world such hold of thee? Why dost thou
listen to her enchantments? For shame! Stir up thy strength, call
forth thy powers! What! be convinced that the world is a bubble,
and be led captive by her. Shake her off, you ought, you should,
it is your duty. Let Mr. Stand-fast answer these questions. His
earnest and solemn prayers plainly prove the sense he had of his own
weakness and inability to extricate himself from her enchantments.
Though some may appear to despise the dominion of sin, I am convinced
that it must be a Divine power to deliver me from it--(J.B.).

[313] It was amidst this Enchanted Ground that good Mr. Stand-fast,
whom the Pilgrims there found upon his knees, was so hard beset and
enticed by Madam Bubble; and indeed it is by her sorceries that
the ground itself is enchanted. Madam Bubble is the world, with
its allurements and vanities; and whosoever, as Mr. Great-heart
said, do lay their eyes upon her beauty are counted the enemies of
God; for God hath said that the friendship of the world is enmity
against God; and he hath said furthermore, 'Love not the world,
nor the things of the world; if any man love the world, the love
of the Father is not in him.' So Mr. Stand-fast did well to betake
him to his knees, praying to Him that could help him. So if all
pilgrims, when worldly proposals and enticements allure them,
and they feel the love of the world tempting them, and gaining
on them, would thus go to more earnest prayer, and be made more
vigilant against temptations, Madam Bubble would not gain so many
victories--(Cheever).

[314] The ensuing description represents the happy state of those
that live in places favoured with many lively Christians, united
in heart and judgment; and where instances of triumphant deathbed
scenes are often witnessed. Aged believers, in such circumstances,
have been remarkably delivered from fears and temptations, and
animated by the hopes and earnests of Heaven; so that, while death
seemed bitter to nature, it became pleasant to the soul to think
of the joy and glory that would immediately follow it--(Scott).


O scenes surpassing fable, and yet true!
Scenes of accomplished bliss, which who can see,
Though but in distant prospect, and not feel
His soul refresh'd with foretaste of the joy?
Bright as a sun the sacred City shines;
All kingdoms and all princes of the earth
Flock to that light, the glory of all lands
Flows into her; unbounded is her joy,
And endless her increase. Thy rams are there,
Nebaioth, and the flocks of Kellar there;
The looms of Ormus, and the mines of Ind,
And Saba's spicy groves pay tribute there.
Praise is in all her gates; upon her walls,
And in her streets, and in her spacious courts,
Is heard Salvation!


[315] These messengers are the diseases or decays by which the Lord
takes down the earthly tabernacle, when He sees good to receive
the souls of His people into His immediate presence. In plain
language, it was reported that Christiana was sick and near death,
and she herself became sensible of her situation. 'The arrow sharpened
by love' implies, that the time, manner, and circumstances of the
believer's death, are appointed by Him 'who loved us, and gave
Himself for us.' He, as it were, says to the dying saint, 'It is
I, be not afraid.'--(Scott).

[316] This is the faith and patience of this dying Christian
heroine, who began her pilgrimage with trembling steps, maintained
her journey with holy zeal, and thus finished her course with
joy--(Ivimey).

[317] O how blessed is the death of the righteous, who die in the
Lord! Even a wicked Balaam could wish for this. But it will be
granted to none but those who have lived in the Lord; whose souls
have been quickened by His Spirit to come unto Jesus, believe in
Him, and glory of Him as their righteousness and salvation--(Mason).

[318] Evident decays of natural powers as effectually convince the
observing person, as if a messenger had been sent to inform him.
But men in general cling to life, willfully overlook such tokens,
and try to keep up to the last the vain hope of recovering; those
around them, by a cruel compassion, soothe them in the delusion;
so that numbers die of chronic diseases as suddenly as if they had
been shot through the heart. Perhaps the author had some reference
to those inexplicable presages of death which some persons evidently
experience--(Scott).

[319] See the joyful end of one ready to halt at every step. Take
courage hence, ye lame, halting pilgrims--(Mason).

[320] The tokens are taken from that well-known portion of
Scripture, Ecclesiastes 12:1-7; in which the dealings of the Lord
are represented as uniformly gentle to the feeble, trembling, humble
believer; and the circumstances of their deaths comparatively
encouraging and easy--(Scott).

[321] In the Holy War, the doubters having been dispersed, three
or four thrust themselves into Mansoul. Now, to whose house should
these Diabolic doubters go, but to that of Old Evil-questioning.
So he made them welcome. Well, said he, be of what shire yon
will, you have the very length of my foot, are one with my heart.
So they thanked him. I, said one, am an election-doubter; I,
said another, am a vocation-doubter; then said the third, I am a
salvation-doubter; and the fourth said, I am a grace-doubter. I
am persuaded you are down boys, and are one with my heart, said
the old gentleman--(ED).

[322] Pilgrims, mind this. It is as much your duty to strive, in the
strength of the Lord, against unreasonable doubts and slavish fears,
as against sin; nay, are they not, in their own nature, the worst of
sins, as they spring from infidelity, and dishonour God's precious
truth, glorious grace, and everlasting salvation? Never, never,
then, cherish or give way to them, but resist, and shut the door of
your hearts against them--(Mason).

[323] How various is the experience of Christians in the hour of
death. Christian and Hopeful inquired 'if the waters were all of
a depth.' The answer was, 'You shall find it deeper or shallower,
as you believe in the King of the place.' 'What ailed thee, O
Jordan, that thou wast driven back?' The answer is, 'At the presence
of the Lord: at the presence of the God of Jacob.' In proportion
as a Christian can say, 'for me to live is Christ,' in that
proportion may he hope to find the water shallow, and feel support
to his feet in the trying passage--(ED).

[324] In the truth of Jesus is victory. He who is valiant for it
shall share most of its comforts in life, and in death. O Lord,
increase our faith in the never-failing Word of truth and grace,
for Thy glory and our soul's triumph!--(Mason).

[325] Such is the joy and blessedness of faith! How does it bring
near and realize the sight of Christ in glory! Do we indeed see
Christ by the eye of faith? Is He the one, the chief object of
our soul? Verily, then we shall count our days on earth toilsome
ones, and long for the full fruition of Him in glory. O it will
be our great glory to see that dear Man, whose blessed head was
crowned with thorns, and whose lovely face was spit upon, for us.
O that we may be living every day upon Him and to Him, till we
see Him as He is!--(Mason).

[326] This speech has been justly admired as one of the most
striking passages in the whole work; but it is so plain that it
only requires an attentive reader. It may, however, be worthy of
our observation, that, in all the instances before us, the pilgrims
are represented as resting their only dependence, at the closing
scene, on the mercy of God, through the righteousness and atonement of
His Son; and yet recollecting their conscious integrity, boldness
in professing and contending for the truth, love to the cause,
example, and words of Christ, obedience to His precepts, delight
in His ways, preservation from their own iniquities, and consistent
behaviour, as evidences that their faith was living, and their
hope warranted; and in this way the retrospect conduced to their
encouragement. Moreover, they all concur in declaring that,
while they left their infirmities behind them, they should take
their graces along with them, and that their works would follow
them.'--(Scott).

[327] O who is able to conceive the inexpressible, inconceivable
joys of Heaven! How will the heavens echo with joy, when the bride,
the Lamb's wife, shall come to dwell with her husband forever!
Christ, the desire of nations, the joy of angels, the delight of
the Father; what solace then must the soul be filled with, that
hath the possession of Him to all eternity! O what acclamations
of joy will there be, when all the children of God shall meet
together, without fear of being disturbed by the anti-Christian and
Cainish brood! If you would be better satisfied what the beatific
vision means, my request is, that you would live holily, and go
and see--(Bunyan's Dying Sayings, vol. 1, p. 65).

[328] It was not without design that our excellent author tells us,
that the four boys, with their wives and children, were suffered
to continue in life for a time, for the increase of the church in
the place where they dwelt. He doubtless intended to write a Third
Part of his 'Pilgrims Progress,' founded upon this circumstance,
with a design, probably to show the influence of real religion
and evangelical sentiments on persons in business and in domestic
life--(Ivimey).

[329] The view of the peaceful and joyful death of the pilgrims,
cannot but affect every reader; and many, perhaps, may be ready to
say, 'Let me die the death of the righteous, and let my last end
be like his'; but, except they make it their principal concern to
live the life of the righteous, such a wish will be frustrated. If
any man, therefore, doubt whether this allegory do indeed describe
the rise and progress of religion in the soul--the beginning,
continuance, and termination of the godly man's course to Heaven,
let him diligently search the Scriptures, and fervently pray to
God, from whom alone 'cometh every good and perfect gift,' to enable
him to determine this question. But let such as own themselves to
be satisfied that it does, beware lest they rest in the pleasure
of reading an ingenious work on the subject, or in the ability
of developing many of the author's emblems. Let them beware lest
they be fascinated, as it were, into a persuasion that they actually
accompany the pilgrims in the life of faith and walking with God,
in the same measure as they keep pace with the author in discovering
and approving the grand outlines of His plan. And let everyone
carefully examine his state, sentiments, experience, motives,
tempers, affections, and conduct, by the various characters,
incidents, and observations, that pass under his review--assured
that this is a matter of the greatest consequence. We ought not,
indeed, to call any man master, or subscribe absolutely to all
his sentiments; yet the diligent practical student of Scripture
can scarcely doubt that the warnings, counsels, and instructions
of this singular work agree with that sacred touchstone, or that
characters and actions will at last be approved or condemned by the
Judge of the world, in a great degree according to the sentence
passed on them in this wise and faithful book. The Lord grant
that both the writer and readers of these observations 'may find
mercy in that day,' and be addressed in these gracious words,
'Come, ye blessed of My Father, inherit the kingdom prepared for
you from the foundation of the world.'--(Scott).

***

THE HOLY WAR,

MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS
OF THE WORLD;

OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL.

THE AUTHOR OF 'THE PILGRIM'S PROGRESS.'

'I have used similitudes.'--Hosea 12:10.

London: Printed for Dorman Newman, at the King's Arms in the Poultry;
and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682.

ADVERTISEMENT BY THE EDITOR.

Bunyan's account of the Holy War is indeed an extraordinary book,
manifesting a degree of genius, research, and spiritual knowledge,
exceeding even that displayed in the 'Pilgrim's Progress.' To
use the words of Mr. J. Montgomery, 'It is a work of that master
intelligence, which was privileged to arouse kindred spirits from
torpor and inactivity, to zeal, diligence, and success.'

It was first published in 1682, in a small octavo volume, and,
like the first edition of the Pilgrim, it was printed in a very
superior manner to all the subsequent editions, to a recent period.
The portrait of the author, by White, which faced the title-page,
is without doubt the best likeness that has ever appeared of our
great allegorist.[1] In addition to this is a whole length figure
of the author, with a representation of Heart-castle on his left
breast; the town of Mansoul, behind, being partly seen through
him; Emmanuel and his army on the heart side, and Diabolus with
his dragons on his right. From the publication of this popular
book in 1682, it has been constantly kept in print, so that it is
impossible to calculate the numbers that have been circulated. As
time rolls on, the 'Holy War,' allegorized by John Bunyan, becomes
more and more popular; nor can there be a doubt, but that so long
as the internal conflict and spiritual warfare between the renewed
soul and its deadly enemies are maintained, this book will become
increasingly popular.

The 'Holy War,' although so very extraordinary an allegory, has not
been translated into so many languages, nor has it been so much
read in English, as the 'Pilgrim's Progress.' This would naturally
arise from the Pilgrimage being a more simple narrative. It is a
journey full of the most striking scenery and incidents, which is
read with the deepest interest by all classes, from the children
in a work-house to the profoundest Christian philosopher. The facts
which are intended to be impressed upon the mind by the force of
the allegory, are seen and appreciated by the Christian without
requiring much investigation; while the 'Holy War' is carried on
under an allegorical representation by no means so transparent.
Man's soul is figured under the simile of a town, which having
surrendered to an insidious and mortal enemy, is besieged by its
lawful Sovereign with all the 'pomp and circumstances' of war;
the arch-enemy is driven out, the town retaken, new-modelled, and
garrisoned by Emmanuel.

To the Christian, whose aim and end is peace, war presents a most
forbidding aspect. He loves not to see the garments rolled in blood,
nor to hear the dying groans of the wounded, nor the heart-rending
cries of the bereaved, especially those of the widow and the orphan.
Spoliation and robbery are not the pastimes of the child of God,
nor is cruelty the element of his happiness or peace. To read of
such scenes, produces painfully interesting sensations; but even
these are not so strong or intense as those delightful feelings which
pervade the mind while watching the poor pilgrim in his struggles
to get through the Slough of Despond, his terror under the flames
of Mount Sinai, his passing unhurt the darts from Beelzebub's
castle, and his finding refuge at the Wicket Gate. It is true, that
the most delicate Christian must become a stern warrior--the most
sensitive ear must be alarmed with the sound of Diabolus' drum, and
at times feel those inward groanings which cannot be uttered--pass
through 'the fiery trial,' and 'endure hardness, as a good soldier
of Jesus Christ'; while at other periods of his experience, flushed
with victory, he will cry out, 'Who shall separate us from the
love of Christ?' We must fight the good fight of faith, or we can
never lay hold on eternal life. We must be engaged in this holy
war, and FIGHT or PERISH. There is no neutrality, no excuse that
can be awaiting at the day of judgment. The servant of Christ is
therefore found trusting in the Captain of salvation, furnished
with the whole armour of God, with which his soul is clothed
by the Holy Spirit--having the shield of faith, the helmet, the
breastplate, the two-edged sword. It was being thus mysteriously,
invulnerably armed, that gave the delicate, learned, pious Lady
Anne Askew strength to triumph over her agonies, when the Papists
disjointed every bone and sinew of her body on the rack. Her
spiritual armour enabled her with patience to bless God at the
stake, when, for refusing to worship Antichrist, she was burned
in Smithfield, and her soul ascended to heaven in a flaming fiery
chariot. It is the same spiritual armour, the same Captain to
guide, the same Spirit to sanctify, the same Father to bless us,
by which alone we can become more than conquerors over our vigilant
and powerful enemies. The Holy War is in this volume presented to
us by an old, experienced, faithful warrior; it is an allegorical
narrative, written by a master hand, guided by deeply penetrating,
searching powers of mind. It is his own severe brunts with the
great enemy, who is aided by his army of pomps, vanities, lusts,
and allurements, many lurking within, disguised to appear like
angels, while under their masquerade dress they are very devils.
It is written by one who possessed almost boundless resources of
imagination. It is more profound, more deeply spiritual than the
pilgrimage from Destruction to the Celestial City; and to understand
its hidden meaning, requires the close and mature application
of the renewed mind. There are, alas! comparatively few that are
blessed with spiritual discernment; and even of these, there are
but few inclined to mental investigation and research. These are
reasons why it has not been so popular a book as the 'Pilgrim's
Progress.' To aid those whose time for reading is limited, notes
are given, by which obsolete words and customs are explained, and
the reader assisted to appreciate the beauties, and to understand
the meaning of this allegory. It is earnestly hoped that many
will richly enjoy the comforts, instructions, consolations, and
strength which the author ardently wished to convey to Zion's
warriors, by the study of this important subject.

I have already, in my long Introduction to the 'Pilgrim's Progress,'
noticed the peculiar genius and originality which are conspicuous
in all Bunyan's works, and which most resplendently appear in his
allegorical writings. That genius became hallowed and sanctified
by prison discipline, by an intense study of the Sacred Scriptures,
and by his controversies with great men of various sects and
parties. In the 'Holy War' Bunyan's peculiar genius shines forth
in its most beauteous lustre; the whole is new, genuine, flowing
forth from his own deep and rich experience. It is, in fact, the
same narrative that he had published under the title of 'Grace
Abounding to the Chief of Sinners, or a brief and faithful relation
of the exceeding mercy of God, in Christ, to his poor servant John
Bunyan.' This simple, heart-affecting narrative, is here related
under the allegorical representation of the 'Holy War.' In this,
all the circumstances of his conviction of sin, and his conversion
to God, are narrated with startling interest from the first
alarm--his being roused from a state of death-like lethargy, his
opposition to the grace of God, his refusals of the invitations of
Emmanuel, and his being at length conquered to become a monument
of divine mercy--a temple of the Holy Ghost. Then came his declension
by carnal security, and his misery in that state, until he was
finally reconquered; and his heart is permanently occupied by
Emmanuel. The 'Grace Abounding,' aided by the marginal notes of
the author to the 'Holy War,' forms a very valuable key to the
mysteries of this allegory; without their aid some passages would
be found deeply mysterious, and hard to be understood. Nor can
this be considered extraordinary, when it is recollected that the
whole of the allegory is a revelation of scenes, feelings, hopes,
fears, and enjoyments, which are unknown, unfelt, and invisible to
all except to those whose minds are enlightened by Divine truth;
and even of these, very few have had the deep and trying experience
with which the author was exercised.

That the 'Holy War' allegorically represents Bunyan's personal
feelings, is clearly declared by him in the poetical Introduction
or Address to the Reader, prefixed to the book. He adverts to
books of fiction, and solemnly declares--


'I have somewhat else to do,
Than with vain stories thus to trouble you,
For my part, I (myself) was in the town,
Both when 'twas set up, and when pulling down;
I saw Diabolus in his possession,--
Yea, I was there when she own'd him for Lord.'


A remarkable verse describes his state before conversion--


'When Mansoul trampled upon things divine,
And wallowed in filth as doth a swine;
When she betook herself unto her arms,
Fought her Emmanuel, despis'd his charms,
Then I was there, and did rejoice to see
Diabolus and Mansoul so agree.'


Some editor, imagining that Bunyan could never have so rejoiced,
forgetting his own words in the fourth section of his 'Grace
Abounding'--'It was my delight to be taken captive by the devil,
at his will'--altered these words to--


'Then I was there, and grieved for to see
Diabolus and Mansoul so agree.'


This alteration, which perverts the author's meaning, appears
in a London edition, 1752, and has been copied into many modern
editions, even into those by Mason and Burder.[2]

The author having in the above lines described his unconverted
state, goes on to delineate his convictions in these words:--


'What is here in view,
Of mine own knowledge, I dare say is true.
I saw the Prince's armed men come down,
I saw the captains, heard the trumpets sound;
Yea, how they set themselves in battle-ray,
I shall remember to my dying day.'


The whole of this address is descriptive of what the author saw,
felt, or heard--


'What shall I say? I heard the people's cries,
And saw the Prince wipe tears from Mansoul's eyes;
I heard the groans, and saw the joy of many,
Tell you of all, I neither will, nor can I;
But by what here I say, you well may see
That Mansoul's matchless wars no fables be.'


The narrative of this eventful war is authenticated by his personal
feelings while under the chastising, correcting, hand of his heavenly
Father; in his new birth and subsequent experience; in bringing
his soul from darkness to marvellous light, and from the wretched
bondage of sin to the glorious liberty of the gospel. This address
is closed with a very important notice, which all our readers
should keep constantly in mind--it is to attend to the author's
key to the allegory, and that is his marginal notes--


'Nor do thou go to work without my key,
(In mysteries men soon do lose their way),
And also turn it right, if thou would'st know
My riddle, and would'st with my heifer plough,
It lies there in the window, fare thee well,
My next may be to ring thy passing-bell.'


The last line strongly reminds us of the author's difficulty to
quit the gin and beer-drinking practice of bell-ringing, to which
in his youth he was so much addicted. It is recorded in his 'Grace
Abounding,' Nos. 33 and 34.[3]

The form and order of the narrative is exceedingly beautiful, and
deeply interesting to those who have been engaged in a similar
warfare. Passing over the short and vivid narration of the fall of
man, our personal feelings are excited by witnessing the methods
of grace, adapted by a covenant-keeping God and Father, to rescue
his people from their natural state of Diabolonian slavery. Many of
the incidents will bring, to the enlightened reader's recollection,
the solemn and powerful impressions under which he struggled, when
opposing the invitations of Emmanuel. His holy joy, when a sense
of pardoning love and mercy came over his soul; and his anxieties,
when in conflict with doubts, and fears, and bloodmen.

Our young readers must be cautioned not to give way to doubts
and fears for their soul's safety, because they have never passed
through the same feelings which fitted Bunyan for a sphere of
extraordinary usefulness. God brings his lambs and sheep into the
fold by such means as are agreeable to his infinite wisdom and
grace. Some surrender at the first summons; others hold out during
a long and distressing siege. 'God's ways are not our ways.' All
our anxious inquiries should be, Is Emmanuel in Heart-castle? is
he 'formed in me the hope of glory?' do I live and believe in him
who has immutably decreed that 'whosoever'--be he rich or poor,
learned or unlearned--if he 'liveth and believeth in me, shall never
die?' It matters not, as to my salvation, whether the siege was
long or short. The vital question is, Has my heart been conquered;
do I love Emmanuel? If I do, it is because he first loved me, and
he changeth not. In proportion to the trouble that I gave to my
Conqueror, so should be my zealous, holy, happy obedience to his
commands. Much is expected from those to whom much as been forgiven.
The Conqueror, by his victory, fits us for those peculiar duties
to which he intends to devote us in extending his kingdom. In
the history of this war, the reader's attention will be naturally
arrested by the fact that Mansoul, having voluntarily surrendered
to the dominion of Satan, made no effort to relieve herself. No
spiritual feelings lurked in the walls to disturb the reign of
Diabolus; not even a prayer or a sigh breaks forth from her heart
for deliverance; she felt not her degradation nor her danger; she
was dead while she yet lived--dead in sin; and from this state
would have sunk, as thousands have, from spiritual and temporal
death into eternal and irretrievable ruin. The first conception of
a scheme for her deliverance from such awful danger, arises in
the celestial court of her Creator; grace lays the foundation,
and raises the top-stone. All the redeemed of God will unite in
one song, 'Not unto us, O Lord; not unto us, but unto thy name
give glory.' A covenant is made, ordered in all things and sure, to
save Mansoul; and from this emanates the vast, the costly design
of her deliverance. To effect this great object, the Mosaic
dispensation--the Law, with all its terrors, is sent, in fearful
array, to conquer or destroy. This is allegorically represented
under the similitude of an army of forty thousand warriors, 'stout,
rough-hewn men, fit to break the ice, and make their way by dint
of sword.' They are under the command of four captains, each with
his ensign--Boanerges and Thunder, Conviction and Sorrow, Judgment
and Terror, Execution and Justice. To resist this force, Diabolus
arms the town, hardens the conscience, and darkens the understanding.
He places at Eargate a guard of DEAF MEN, under old Mr. Prejudice,
and plants over that important gate two great guns, Highmind and
Heady. He arms Mansoul with the whole armour of Satan, which is
very graphically described. Summons after summons is unheeded.
The death of friends, sickness, and troubles, pass by apparently
without any good result. They 'will not hearken to the voice
of charmers, charming never so wisely.' At length, the town
is assaulted, conscience becomes alarmed, but the will remains
stubborn. The beleaguering of the town--planting the ensigns--throwing
up batteries--the slings casting, with irresistible force, portions
of the Word into the mind--the battering-rams beating upon the
gates, especially Eargate--exciting alarm under the fear of the
just and awful punishment due to sin--all are described with an
extraordinary knowledge of military terms and tactics. The episode
of the three volunteers who enlisted under Shaddai, into Captain
Boanerges' company--Tradition, Human-wisdom, and Man's-invention--are
inimitably beautiful. When they were aught in the rear, and taken
prisoners--'as they did not live so much by religion as by the
fates of fortune'--they offer their services to Diabolus, and are
joined to Captain Anything's company. After a few sharp assaults,
convictions of sin alarm the conscience, and six of Diabolus' new
Aldermen are slain with one shot. Their names are well worthy an
attentive consideration, showing what open vices are abandoned upon
the soul being first terrified with the fear of retribution--Swearing,
Whoring, Fury, Stand-to-lies, Drunkenness, and Cheating.

Alarms are continued by day and night, until it is said to Mansoul,
'Upon all her pleasant things there was a blast, and burning instead
of beauty; with shows of the shadow of death.' Thus was it with
David--'My soul is cast down within me: deep calleth unto deep at
the noise of thy waterspouts; all thy waves and thy billows are
gone over me' (Psa 42:6,7).

All the assaults of Moses and the Law are ineffectual; the gates
remain closed against her King and God. The thunders of Sinai and
the voice of the prophets may alarm, but cannot conquer Mansoul.
The thundering, terrifying captains appeal to the celestial court,
and Emmanuel--God with us--condescends to fight the battle, and
secure the victory. The angelic hosts desire to look into these
things--they are the peers of the heavenly realm--the news 'flew
like lightning round about the court'--and the greatest peers
did covet to have commissions under Emmanuel. The captains that
accompany him in this grand expedition are Faith, Hope, Charity,
Innocence, and Patience. Mansoul is to be won by persuasion to
receive her Saviour. The cost of the enterprise is vast indeed;
the army is numerous as our thoughts, and who can number 'the
multitude of his thoughts?' The battering rams and slings, we are
told by the margin, mean the books of Sacred Scripture, sent to us
by the influence of the Holy Ghost. Emmanuel is irresistible--Mansoul
is taken--Diabolus is dragged out, stripped of his armour, and sent
to the parched places in a salt land, 'seeking rest, but finding
none.'

The heart at first trembles lest punishment should be justly poured
out upon her for treason, but it becomes the throne of its lawful
King; and instead of God's anger, his pardon and blessings are
proclaimed, and Mansoul is filled with joy, happiness, and glory.

Reader, can you call to mind the peace and holy enjoyment which
took possession of your soul, when--having passed through the
fears and hopes, the terrors and alarms, of the new birth--you sat
down, for the first time, at the table of the Lord, to celebrate
the wonders of his grace? Then you rejoiced in hope full of
immortality; then you could exclaim, 'O tidings! glad tidings! good
tidings of good, and of great joy to my soul!' 'Then they leaped
and skipped upon the walls for joy, and shouted, Let Emmanuel live
for ever!' And then you fondly thought that happiness was secure
for the rest of your pilgrimage, until your glorified spirit should
enter into the celestial city.

Alas! your enemies were not dead. They insidiously seized an
unguarded moment. Remiss in watchfulness, and formal in prayer,
Carnal-security invade the mind. Your ardent love is cooled--intercourse
with heaven is slight--and by slow degrees, and almost unperceived,
Emmanuel leaves Heart-castle; and the prince of the power of the
air promotes the treason, and foments rebellion, by the introduction
of loose thoughts, under the name of harmless mirth. The news
soon reach Diabolus, and an infernal conference, or dialogue of
devils, is revealed by our author; who had watched the course and
causes of spiritual declension, and was not 'ignorant of Satan's
devices.'

The malignant craft and subtilty displayed in Satan's counsel, are
described in a manner far beyond an ordinary imagination. They
display the almost unbounded resources of genius and invention so
richly possessed by the prince of allegorists, John Bunyan. It
reminds us of the dialogue between Lucifer and Beelzebub, in that
rare work by Barnardine Ochine, a reformer, published in 1549,
called, A Tragedy or Dialogue of the unjust usurped Primacy of
the Bishop of Rome.[4] In this is represented, in very popular
language, the designs of Lucifer to ruin Christianity by the
establishment of Popery. Lucifer thus addresses his diabolical
conclave--'I have devised to make a certain new kingdom, replenished
with idolatry, superstition, ignorance, error, falsehoods, deceit,
compulsion, extortion, treason, contention, discord, tyranny, and
cruelty; with spoiling, murder, ambition, filthiness, injuries,
factions, sects, wickedness, and mischief; in the which kingdom
all kinds of abomination shall be committed. And notwithstanding
that it shall be heaped up with all kinds of wickedness, yet shall
the [professed] Christian men think it to be a spiritual kingdom,
most holy and most godly. The supreme head of this kingdom shall
be a man which is not only sinful, and an abominable robber and
thief, but he shall be sin and abomination itself; and yet, for
all that, shall be thought of Christian men a God in earth, and
his members, being most wicked, shall be called of men most holy.
God sent his Son into the world, who, for the salvation of mankind,
hath humbled himself even to the death of the cross. I will send
my son into the world, who, for the destruction and condemnation
of mankind, shall so advance himself that he shall take upon him
to be made equal with God.' 'I will, by craft and diligence, shadow
and cover superstition and idolatry with a fair face, and beauty
of holy ceremonies, that men shall be made so drunken and so amazed
with this outward pomp and show, that they shall not be able to
discern truth from falsehood, when they be drowned in the flood
of idolatry and superstition.' 'I will cause them to be most cruel
tyrants and butchers of Christ and his members, under a pretence
of zeal to the house of God. They shall hide their uncleanness
and filthy behaviour with an exceeding wide cloak of hypocrisy,
and with glorious shining titles.' Thus this intrepid reformer
opened up the origin, the development, the desolations, of Popery;
and, with a similar knowledge of Satan's devices, the Nonconformist
Bunyan shows the means by which Diabolus urges the young Christian
into a backsliding state. 'Let our Diabolonian friends in Mansoul
draw it into sin, for there is nothing like sin to devour Mansoul;
while we will send against it an army of twenty or thirty thousand
sturdy terrible doubters. Sin renders Mansoul sick and faint, while
doubts are by it made fierce and strong.' At length Diabolus and
his army of doubts march from Hellgate Hill to Mansoul: the order
in which they are placed, and the names of the officers, are very
instructive, as well as curious. Election-doubteres, under Captain
Rage--Vocation-doubters, commanded by Captain Fury--Grace-doubters,
led by Captain Damnation--Faith-doubters, under Captain
led by Captain Brimstone--Resurrection-doubters, by Captain
Torment--Salvation-doubters, under Captain Noease--Glory-doubters,
commanded by Captain Sepulchre--Felicity-doubters, led by Captain
Pasthope. Incredulity was Lord-general, and Diabolus was King
and Commander-in-chief. The roaring of the drum--their alarming
outcries, Hell-fire! Hell-fire!--their furious assaults--the
multitude of doubts--and the perplexity of poor distracted Mansoul,
are admirably and truly narrated. The town makes a sortie in the
night, but Diabolus and his legions, experienced in night work,
drive them back, and severely wound Captains Faith, Hope, and
Experience. Again the gates are assaulted, and Diabolus and his
doubters gain an entrance, by the senses, into the town, but cannot
force the heart; and Mansoul is reduced to the greatest straits
and sadness. In this extremity, prayers are incessantly offered up
to Emmanuel; but, for a long time, they can obtain no satisfactory
answers. Both parties are on the alert; but Diabolus finds it
impossible, either by treachery or by storming with his legion
of doubts, to gain possession of Heart-castle. Being worsted in
a general engagement, the doubters are slain, and are buried with
their armour; yea, all that did but smell of a Diabolonian Doubter.
The arch-fiend now enters upon a new mode of assault--he sends for
a reinforcement, to try the effect of persecution; and obtains an
army of fifteen thousand Bloodmen, from the province of Loathgood. To
these were added ten thousand new Doubters, under their commander
old Incredulity. These Bloodmen were 'rugged villains, and had
done feats heretofore'; 'they were mastiffs, and would fasten upon
father, mother, brother, yea, upon the Prince of princes. Among
their officers is Captain Pope, whose colours were the stake, the
flame, and the good man in it.' To these I would humbly suggest the
propriety of adding one more--it is Captain State-religion, upon
whose standard should be represented the Nonconformist John Bunyan
in a damp, dreary dungeon, writing his 'Pilgrim's Progress,' with
his poor blind child at his feet. O persecutor, whether you burn
or imprison a Nonconformist, or harass him in Ecclesiastical
courts, or seize his goods to support forms or ceremonies which he
believes to be Antichristian, your commander is old Incredulity--your
king is Diabolus! The Bloodmen send a summons to Mansoul 'as hot as
a red hot iron,' threatening fire and sword, and utter destruction;
but the God who visited our pious author in prison, and cherished
and comforted him in his twelve years' sufferings under persecution,
came to the relief of Mansoul. The Diabolonian army is routed--the
Doubters are slain, excepting a few who escaped--the Bloodmen
or persecutors were not to be slain, but to be taken alive. The
prisoners are brought to trial, with all the forms and solemnities
of law; and the narrative concludes with a most admirable charge
from Emmanuel to keep Mansoul in a state of the most prayerful
vigilance. Enemies still lurk within, to keep her humble; that she
may feel her dependence upon God, and be found much in communion
with him. 'Believe that my love,' says Emmanuel, 'is constant to
thee. Watch, hold fast, till I come.'

In the whole detail of this war, very singular skill is manifested.
A keen observer of all that passed before him, aided by a most
retentive memory, and a fertile imagination, enabled our pilgrim
forefather to gain much knowledge in a short time. He had been
engaged, as a private soldier, in the Civil war; and was at the
siege of Leicester, when it was taken by Prince Rupert. This gave
him a knowledge of the meaning of trumpet or bugle sounds; so that,
when the trumpeters made their best music, in the expectation of
Emmanuel's speedy assistance to help Mansoul, Diabolus exclaims,
'What do these madmen mean? they neither sound to boot and saddle,
nor horse and away, nor a charge.'

Bunyan had been released from his tedious and cruel imprisonment
for conscience sake about ten years, when he published the 'Holy
War.' In this interval of time, although labouring incessantly to
win souls to Christ, being a very popular preacher, yet he must
have found time to gratify his incessant thirst for knowledge;
gaining that he might communicate, and in imparting it, receiving
into his own mind a rich increase. This would doubtless lead him
to read the best of our Puritan and Nonconformists' works, so that
we find him using the Latin words primum mobile, carefully noting
in the margin that he meant 'the soul'; and from hence he must
have scraped acquaintance with Python, Cerberus, and the furies of
mythology, whom he uses in this war, describing accurately their
names and qualities.

At first sight, it may seem strange that the armies, both within
and without the city, should be so numerous, as it is but one man
who is the object of attack and defence--one human body, containing
one immortal Mansoul; but if the reader reflects that every soldier
represents a thought, who can number them? At one time, by the
sin-sickness, eleven thousand--men, women, and children--died in
Mansoul! this is interpreted by Bunyan to mean, that the men
represented 'good thoughts'--the women, 'good conceptions'--and
the children, 'good desires.' The town is assaulted by thirty or
forty thousand doubts, very curiously and methodically arranged.

The value of the marginal notes is very great, throwing immediate
light upon many difficult passages. Every reader should make free
use of the key which lieth in the window [the margin]. The value
of this key is seen by a few quotations. Thus, when Diabolus beat
a charge against the town, my Lord Reason was wounded in the
head--the brave Lord Mayor, Mr. Understanding, in the eye--and
'many also of the inferior sort were not only wounded, but slain
outright.' The margin explains this as meaning 'Hopeful thoughts.'
When the enemy broke into the town at Feelgate, during a night of
terror, and got possession, it is described as being accompanied
by all the horrors of war--by atrocities probably even greater
than those perpetrated by Rupert's cavaliers at Leicester. 'Young
children were dashed in pieces, yea, those unborn were destroyed.'
'The women were beastlike abused.' This is interpreted by two
marginal notes--'Good and tender thoughts,' 'Holy conceptions of
good.'

The storming of Leicester took place in the night, and furnished
Bunyan, who was an eyewitness, with a correct notion of raising
the standard, beleaguering the city, and forcing the gates, and a
lively view of the desolations he describes. Awful as is his account
of the sacking of Mansoul, with its murders and desolations, yet
it may prove to be a good description of the conduct of Prince
Rupert and his cavaliers at the storming of Leicester. Strike out
the name of Diabolus, and insert Rupert, and put Leicester instead
of Mansoul, and the account of the brutal conduct of the Royal
army will be found accurately described. Lord Clarendon, who wrote
to gain the smiles of royalty, plainly tells us that, when Prince
Rupert and the King took Leicester, 'The conquerors pursued
their advantage with the usual license of rapine and plunder, and
miserably sacked the whole town, without any distinction of persons
and places. Churches and hospitals, as well as other houses, were
made a prey to the enraged and greedy soldier, to the exceeding
regret of the King.' Clarendon goes on to account for the exceeding
regret of Charles: it was because many of his faithful friends
had suffered, in the confusion of this murderous scene of rapine
and plunder.

In the 'Holy War,' Bunyan has not been, nor can he ever be, charged
with copying from any author who preceded him. Erasmus, Gouge,
and many other of our Reformers, Puritans, and Nonconformists,
commented upon the Christian's armour and weapons. Benjamin Keach,
about the time that the 'Holy War' appeared, published his War
with the Devil, or, the Young Man's Conflict with the Powers of
Darkness. It is a series of admirable poetical dialogues on the
corruption and vanity of youth, the horrible nature of sin, and
deplorable condition of fallen man; with the rule of conscience
and of true conversion. It has nothing allegorical in it, but is
replete with practical warnings and exhortations. No one had ever
attempted, under the form of an allegory, to describe the internal
conflict between the powers of darkness and of the mind in the
renewed man; the introduction of evil thoughts and suggestions,
their unnatural union with the affections, and the offspring of
such union, under the name of Diabolonians, who, when Mansoul is
watchful unto prayer, lurk in the walls; but when in a backsliding
state, are tolerated and encouraged openly to walk the streets.
Some have supposed that there is a slight similarity between the
description, given by John Chrysostom of the battle between the
hosts of hell and mankind, and John Bunyan's 'Holy War.' It is
not at all probable that Bunyan was acquainted with Chrysostom on
the Priesthood, which was then locked up in the Greek language,
but has been since translated into English. Nor can we find any
similarity between the work of the pious apostolically descended
tinker, and the learned Greek father. Chrysostom's picture of the
battle is contained in a letter to Basil, urging him to become
a minister of the gospel. It is in words to this effect:--'Pent
up in this body, like a dungeon, we cannot discern the invisible
powers. Could you behold the black army of the devil and his mad
conflict, you would witness a great and arduous battle, in which
there is no brass or steel,[5] no horses or wheeled chariots, no
fire and arrows, but other instruments much more formidable. No
breastplates, or shields, or swords, or darts. The very sight of
this accursed host is alone sufficient to paralyze a soul which
is not imbued with courage furnished by God, and with even greater
foresight than valour. Could you calmly survey all this array
and war, you would see, not torrents of blood or dead bodies, but
fallen souls! You would see wounds so grievous, that human war,
with all its horrors, is mere child's play or idle pastime, in
comparison to the sight of so many souls struck down every day by
Satan.' Thus this learned Greek father very eloquently represents
the great battle of Satan and his hosts, against all mankind. But
for a description of the internal conflict, Diabolus and his army
of Doubters and Bloodmen arrayed against the powers of Mansoul,
Bunyan stands alone and most beautifully resplendent.

In this war there is no combination of souls to resist Satan, nor
can any human powers in any way assist us in the trying battle.
Here, O my reader, you and I must stand alone far from the aid of
our fellow-men. We must call upon all the resources of our minds,
and while there is unity within, no resisting or treason--while the
Holy Spirit strengthens and inclines the will, the understanding,
the conscience, the affections, and all our powers are united
to resist Satan, God fights for us, and the heart is safe under
the gracious smiles of our Emmanuel. May we never forget that
our spiritual life is totally dependent upon him, in whom, as to
the body, we live, and move, and have our being. But when doubts
enfeeble us, and Bloodmen harass us, there is no help from man.
No pope, cardinal, archbishop, minister, or any human power can
aid us; ALL our hope is in God alone; every effort for deliverance
must be by fervent prayer and supplication, from the heart and
conscience, directly to God. Our petitions must be framed by the
Holy Ghost, and presented unto Shaddai, not by priest or prelate, but
by our Emmanuel, Jesus Christ, the only intercessor and mediator.

The attentive reader of Bunyan's works will notice the difference
between the trial of Faithful in the 'Pilgrim's Progress,' and
that of the prisoners brought to the bar as traitors in the 'Holy
War.' The judge and jury are particularly overbearing to Faithful,
much more so than to the Diabolonians. Still there is one very
strong feature in which they all agree. The prisoners are all
brought to their trial, not that their guilt or innocence might
be proved, but in order to their condemnation and execution. All
are brought up in chains, a custom which then was very prevalent,
if not universal, but which is now only read of as a cruel practice
of a bygone age.

There are a few riddles or questions arising out of this narrative,
the solving of which may afford instructive amusement to the
reader. What is meant by the drum of Diabolus, which so terrified
Mansoul? Refer to Galatians 3:10; Hebrews 6:4-8; 1 John 5:16; Hebrews
12:29. Why were the troops numbered at forty thousand, that came
up to alarm and convince Mansoul of sin, or righteousness, and of
judgment, while Emmanuel's army is not numbered? See Joshua 4:13;
Hebrews 12:22. When the Doubters are slain or driven from Mansoul,
after her conversion, they go straggling up and down the country
enslaving the barbarous people (the margin informs us that the
unbeliever never fights the Doubters). Why do they go by fives,
nines, and seventeens? Do these odd numbers refer to the nine
companies of Doubters, and eight of Bloodmen, who were under
the command of five fallen angels--Diabolus, Beelzebub, Lucifer,
Legion, and Apollyon? Fearful odds against a poor fallen sinner,
five evil spirits, or nine classes of doubts, or these nine doubts
united to eight kinds of Bloodmen or persecutors.

In a work so highly allegorical, and founded upon a plain narrative
of facts in the experience of the author, the editor deemed it
needful to add numerous notes. These contain all that appeared to
be explanatory or illustrative in other commentaries, with many that
are original; obsolete terms and customs are explain; references
are given to about fifty passages in the 'Grace Abounding,' that
the reader's attention may be constantly directed to the solemn
truths which are displayed under this delightful allegory. The
editor has the consolation of hoping that the result of great labour
can do no injury. Those whose deep experience in the spiritual
warfare enables them to understand and enjoy the allegory, can
pass them by; while many of the poor but immortal souls engaged
in this warfare, who are not deeply experienced, may receive aid
and encouragement to persevere, until they shall exclaim, The
battle is fought, the victory is won, eternal praises to the great
and gracious Emmanuel.

Reader, I must not detain you much longer from the pleasure of
entering upon a narrative so deeply interesting to all who possess
the understanding heart--an allegory, believed by very many to be
the most beautiful and extraordinary that mere human genius ever
composed in any language. O consider the worth of an immortal soul!
God sent his servants, Moses and the prophets, with their slings
and battering-rams, their great and precious promises to the early
prophets, who have faithfully handed them down to us; and then came
Emmanuel and his heavenly army, and all this to conquer Mansoul!
Without the shedding of blood, there is no remission of sin. The
blood of bulls and of goats cannot wash out our stains. We must
be found in Christ as part of his mystical body, and thus in
perfection obey the Divine law, and then, through the sin-atoning
offering of Emmanuel, God's equal, eternal Son, a fountain is
opened for sin and uncleanness, in which our souls, being purified,
shall be clothed with the garment of salvation. Who can calculate
the worth of his immortal soul, that God himself should pay so
costly a price for its redemption! May the desire of every reader
be, O that my soul may be engaged in this holy war, my ears be
alarmed by the infernal drum of Diabolus, that my Heart-castle
may receive the King of salvation, and Christ be found there the
hope of glory. Then may we feel the stern necessity of incessant
watchfulness and prayer against carnal security, or any other
cause of backsliding, with its consequent miseries.

Well may the world wonder, how a poor travelling tinker could
gain the extraordinary knowledge, which enabled him to become the
greatest allegorical writer that the world ever saw. The reason is
obvious, he lived and moved and had his being in the atmosphere
of God's revealed will. It was this that enabled him to take the
wings of the morning, and fly not only to the uttermost parts of
the visible but of the invisible world; to enjoy scenes of light
and glory, such as Gabriel contemplated when he came from heaven
to Nazareth, and revealed to Mary her high destiny--that her Son
should be the promised Saviour, who should bear the government of
the universe upon his shoulders--whose name was Wonderful--Counsellor--the
Mighty God--the everlasting Father--the Prince of Peace--Emmanuel,
God with us.

Bunyan's industry and application must have been intense, he could
not by possibility for a single moment say, 'soul take thine ease,'
inglorious, destructive ease. His hands had to labour for his
bread, and to provide for a most exemplary wife and four children,
one of them blind. There was no hour of his life when he could have
said to his soul, Let all thy noble powers be absorbed in eating,
drinking, being merry--mere animal gratifications. The Holy War,
the solemn results depending upon it, salvation or eternal ruin,
the strong desire to glorify Emmanuel, the necessity to labour
for his household--that blessed industry left him no opportunity
for weaving a web of unmeaning casuistic subtilties, in which
to entangle and engulph his soul, like a Puseyite or a German
Rationalist. The thunders and lightnings of Sinai had burnt up
all this wood, hay, and stubble, and with child-like simplicity he
depended upon the Holy Spirit, while drawing all his consolations
and all his spiritual supplies from the sacred Scriptures.

Bunyan's narrative of the Holy War, from its commencement in the
fall of man to that splendid address of Emmanuel with which it
concludes, has been the study of the Editor for more than forty
years, and he hopes that no future year of the residue of his life
will be spent without reading this solemn, soul-stirring, delightful
narrative.

GEO. OFFOR. Hackney, April 1851




TO THE READER.

'Tis strange to me, that they that love to tell
Things done of old, yea, and that do excel
Their equals in historiology,
Speak not of Mansoul's wars, but let them lie
Dead, like old fables, or such worthless things,
That to the reader no advantage brings:
When men, let them make what they will their own,
Till they know this, are to themselves unknown.
Of stories I well know there's divers sorts,
Some foreign, some domestic; and reports
Are thereof made, as fancy leads the writers;
By books a man may guess at the inditers.
Some will again of that which never was,
Nor will be, feign, and that without a cause,
Such matter, raise such mountains, tell such things
Of men, of laws, of countries, and of kings:
And in their story seem to be so sage,
And with such gravity clothe ev'ry page,
That though their frontispiece say all is vain,
Yet to their way disciples they obtain[6]
But, readers, I have somewhat else to do,
Than with vain stories thus to trouble you;
What here I say, some men do know so well,
They can with tears and joy the story tell.
The town of Mansoul is well known to many,
Nor are her troubles doubted of by any
That are acquainted with those histories
That Mansoul, and her wars, anatomize.
Then lend thine ear to what I do relate
Touching the town of Mansoul and her state,
How she was lost, took captive, made a slave;
And how against him set, that should her save.
Yea, how by hostile ways, she did oppose
Her Lord, and with his enemy did close.
For they are true; he that will them deny
Must needs the best of records vilify.
For my part, I (myself) was in the town,
Both when 'twas set up, and when pulling down,
I saw Diabolus in his possession,
And Mansoul also under his oppression.
Yea, I was there when she own'd him for Lord,
And to him did submit with one accord.
When Mansoul trampled upon things Divine,
And wallowed in filth as doth a swine;
When she betook herself unto her arms,
Fought her Emmanuel, despis'd his charms,
Then I was there, and did rejoice to see
Diabolus and Mansoul so agree.[7]
Let no men, then, count me a fable-maker,
Nor make my name or credit a partaker
Of their derision; what is here in view,
Of mine own knowledge, I dare say is true.
I saw the prince's armed men come down,
By troops, by thousands, to besiege the town.
I saw the captains, heard the trumpets sound,
And how his forces cover'd all the ground.
Yea, how they set themselves in battle-ray,
I shall remember to my dying day.
I saw the colours waving in the wind,
And they within to mischief how combin'd,
To ruin Mansoul, and to make away
Her primum mobile[8] without delay.
I saw the mounts cast up against the town,
And how the slings were placed to beat it down.
I heard the stones fly whizzing by mine ears,
What longer kept in mind than got in fears,
I heard them fall, and saw what work they made,
And how old Mors did cover with his shade
The face of Mansoul; and I heard her cry,
Woe worth the day, in dying I shall die!
I saw the battering rams, and how they play'd,[9]
To beat ope Ear-gate, and I was afraid
Not only Ear-gate, but the very town,
Would by those battering rams be beaten down.
I saw the fights, and heard the captains shout,
And each in battle saw who faced about;
I saw who wounded were, and who were slain;
And who, when dead, would come to life again.
I heard the cries of those that wounded were,
While others fought like men bereft of fear,
And while the cry, Kill, kill, was in mine ears,
The gutters ran, not so with blood as tears.
Indeed, the captains did not always fight,
But then they would molest us day and night;
Their cry, Up, fall on, let us take the town,
Kept us from sleeping, or from lying down.
I was there when the gates were broken ope,
And saw how Mansoul then was stript of hope.[10]
I saw the captains march into the town,
How there they fought, and did their foes cut down.
I heard the prince bid Boanerges go
Up to the castle, and there seize his foe,
And saw him and his fellows bring him down
In chains of great contempt quite through the town.
I saw Emmanuel when he possest
His town of Mansoul, and how greatly blest
A town, his gallant town of Mansoul was,
When she received his pardon, lived his laws!
When the Diabolonians were caught,
When tried, and when to execution brought,
Then I was there; yea, I was standing by
When Mansoul did the rebels crucify.
I also saw Mansoul clad all in white,
And heard her prince call her his heart's delight.
I saw him put upon her chains of gold,
And rings, and bracelets, goodly to behold.
What shall I say?--I heard the people's cries,
And saw the prince wipe tears from Mansoul's eyes.
I heard the groans, and saw the joy of many:
Tell you of all, I neither will, nor can I.
But by what here I say, you well may see
That Mansoul's matchless wars no fables be.
Mansoul! the desire of both princes was,
One keep his gain would, t'other gain his loss;
Diabolus would cry, The town is mine;
Emmanuel would plead a right Divine
Unto his Mansoul; then to blows they go,
And Mansoul cries, These wars will me undo.
Mansoul! her wars seem'd endless in her eyes,
She's lost by one, becomes another's prize.
And he again that lost her last would swear,
Have her I will, or her in pieces tear.
Mansoul, it was the very seat of war,
Wherefore her troubles greater were by far,
Than only where the noise of war is heard,
Or where the shaking of a sword is fear'd,
Or only where small skirmishes are fought,
Or where the fancy fighteth with a thought.
She saw the swords of fighting men made red,
And heard the cries of those with them wounded;
Must not her frights then be much more by far,
Than theirs that to such doings strangers are?
Or theirs that hear the beating of a drum,
But not made fly for fear from house and home?
Mansoul not only heard the trumpet sound,
But saw her gallants gasping on the ground;
Wherefore, we must not think that she could rest
With them, whose greatest earnest is but jest:
Or where the blust'ring threat'ning of great wars
Do end in parleys, or in wording jars.
Mansoul, her mighty wars, they did portend
Her weal or woe, and that world without end;
Wherefore she must be more concerned than they
Whose fears begin and end the self-same day:
Or where none other harm doth come to him
That is engaged, but loss of life or limb,[11]
As all must needs confess that now do dwell
In Universe, and can this story tell.
Count me not then with them that to amaze
The people, set them on the stars to gaze,
Insinuating with much confidence,
That each of them is now the residence[12]
Of some brave creatures; yea, a world they will
Have in each star, though it be past their skill
To make it manifest to any man,
That reason hath, or tell his fingers can.[13]
But I have too long held thee in the porch,
And kept thee from the sunshine with a torch.
Well, now go forward, step within the door,
And there behold five hundred times much more
Of all sorts of such inward rarities
As please the mind will, and will feed the eyes
With those, which if a Christian, thou wilt see
Not small, but things of greatest moment be.
Nor do thou go to work without my key
(In mysteries men soon do lose their way),
And also turn it right if thou wouldst know
My riddle, and wouldst with my heifer plough.
It lies there in the window,[14] fare thee well,
My next may be to ring thy passing-bell.

JO. BUNYAN







A RELATION OF THE HOLY WAR

[CHAPTER I.]

[CONTENTS:--The original beauty and splendour of the town of
Mansoul, while under the dominion of Shaddai--Its noble castle
described--Its five gates--The perfection of its inhabitants--The
origin of Diabolus--His pride and fall--Revenge meditated--A council
of war held to deliberate on the best means of seducing the town
of Mansoul--Diabolus marches to the town, and sits down before
Eye-gate--His oration--Captain Resistance slain--My Lord Innocence
killed--The town taken.]

In my travels, as I walked through many regions and countries, it
was my chance to happen into that famous continent of Universe;
a very large and spacious country it is. It lieth between the
two poles, and just amidst the four points of the heavens. It is
a place well-watered, and richly adorned with hills and valleys,
bravely situate; and for the most part (at least where I was) very
fruitful, also well peopled, and a very sweet air.

The people are not all of one complexion, nor yet of one language,
mode, or way of religion; but differ as much as, it is said, do
the planets themselves. Some are right, and some are wrong, even
as it happeneth to be in lesser regions.

In this country, as I said, it was my lot to travel, and there
travel I did; and that so long, even till I learned much of their
mother-tongue, together with the customs and manners of them among
whom I was. And to speak truth, I was much delighted to see and
hear many things which I saw and heard among them. Yea, I had (to
be sure) even lived and died a native among them, so was I taken
with them and their doings, had not my Master sent for me home to
his house, there to do business for him, and to over-see business
done.[15]

Now there is in this gallant country of Universe a fair and delicate
town, a corporation called Mansoul. A town for its building so
curious, for its situation so commodious, for its privileges so
advantageous--I mean with reference to its original--that I may say
of it, as was said before of the continent in which it is placed,
There is not its equal under the whole heaven.[16]

As to the situation of this town, it lieth just between the two
worlds; and the first founder and builder of it, so far as by the
best and most authentic records I can gather, was one Shaddai;
and he built it for his own delight.[17] He made it the mirror
and glory of all that he made, even the top-piece, beyond anything
else that he did in that country (Gen 1:26). Yea, so goodly a town
was Mansoul when first built, that it is said by some, the gods,
at the setting up thereof, came down to see it, and sang for joy.
And as he made it goodly to behold, so also mighty to have dominion
over all the country round about. Yea, all were commanded to
acknowledge Mansoul for their metropolitan, all was enjoined to
do homage to it. Aye, the town itself had positive commission and
power from her King to demand service of all, and also to subdue
any that anyways denied to do it.

There was reared up in the midst of this town a most famous and
stately palace. For strength, it might be called a castle; for
pleasantness, a paradise; for largeness, a place so copious as to
contain all the world (Eccl 3:11). This place the King Shaddai
intended but for himself alone, and not another with him;[18] partly
because of his own delights, and partly because he would not that
the terror of strangers should be upon the town. This place Shaddai
made also a garrison of, but committed the keeping of it only to
the men of the town.

The wall of the town was well built, yea, so fast and firm was it
knit and compact together, that, had it not been for the townsmen
themselves, they could not have been shaken or broken for ever.

For here lay the excellent wisdom of him that built Mansoul, that
the walls could never be broken down, nor hurt, by the most mighty
adverse potentate, unless the townsmen gave consent thereto.

This famous town of Mansoul had five gates, in at which to come,
out at which to go, and these were made likewise answerable to the
walls, to wit, impregnable, and such as could never be opened nor
forced but by the will and leave of those within. The names of the
gates were these, Ear-gate, Eye-gate, Mouth-gate, Nose-gate, and
Feel-gate.[19]

Other things there were that belonged to the town of Mansoul,
which, if you adjoin to these, will yet give farther demonstration
to all of the glory and strength of the place. It had always a
sufficiency of provision within its walls; it had the best, most
wholesome, and excellent law that then was extant in the world.
There was not a rascal, rogue, or traitorous person then within its
walls. They were all true men, and fast joined together; and this,
you know, is a great matter. And to all these, it had always--so
long as it had the goodness to keep true to Shaddai the king--his
countenance, his protection, and it was his delight, etc.

Well, upon a time, there was one Diabolus,[20] a mighty giant,
made an assault upon this famous town of Mansoul, to take it, and
make it his own habitation. This giant was king of the blacks
or negroes,[21] and a most raving prince he was. We will, if you
please, first discourse of the original of this Diabolus, and then
of his taking of this famous town of Mansoul.

This Diabolus is indeed a great and mighty prince, and yet both
poor and beggarly. As to his original, he was at first one of the
servants of King Shaddai, made, and taken, and put by him into
most high and mighty place; yea, was put into such principalities
as belonged to the best of his territories and dominions. This
Diabolus was made son of the morning, and a brave place he had
of it (Isa 14:12). It brought him much glory, and gave him much
brightness, an income that might have contented his Luciferian
heart, had it not been insatiable, and enlarged as hell itself.

Well, he seeing himself thus exalted to greatness and honour, and
raging in his mind for higher state and degree, what doth he but
begins to think with himself how he might be set up as Lord over
all, and have the sole power under Shaddai! Now that did the King
reserve for his Son, yea, and had already bestowed it upon him.
Wherefore he first consults with himself what had best to be done,
and then breaks his mind to some other of his companions, to the
which they also agreed. So, in fine, they came to this issue,
that they should make an attempt upon the King's Son to destroy
him, that the inheritance might be theirs. Well, to be short, the
treason, as I said, was concluded, the time appointed, the word
given, the rebels rendezvoused, and the assault attempted.[22]
Now the King and his Son being ALL and always EYE, could not but
discern all passages in his dominions; and he having always love
for his Son as for himself, could not, at what he saw, but be
greatly provoked and offended; wherefore, what does he, but takes
them in the very nick; and, first trip that they made towards
their design, convicts them of the treason, horrid rebellion, and
conspiracy that they had devised, and now attempted to put into
practice; and casts them altogether out of all place of trust,
benefit, honour, and preferment. This done, he banishes them the
court; turns them down into the horrible pits, as fast bound in
chains, never more to expect the least favour from his hands, but
to abide the judgment that he had appointed, and that for ever (2
Peter 2:4; Jude 6).

And yet, now, they being thus cast out of all place of trust,
profit, and honour, and also knowing that they had lost their
prince's favour for ever, being banished his courts, and cast down
to the horrible pits, you may be sure they would now add to their
former pride what malice and rage against Shaddai, and against his
Son, they could. Wherefore, roving and ranging in much fury from
place to place, if perhaps they might find something that was the
King's, to revenge (by spoiling of that themselves) on him (1 Peter
5:8); at last they happened into this spacious country of Universe,
and steer their course towards the town of Mansoul; and considering
that that town was one of the chief works and delights of King
Shaddai, what do they but, after counsel taken, make an assault
upon that! I say they knew that Mansoul belonged unto Shaddai; for
they were there when he built it, and beautified it for himself.[23]
So when they had found the place, they shouted horribly for joy,
and roared on it as a lion upon the prey, saying, Now we have
found the prize, and how to be revenged on King Shaddai for what
he hath done to us. So they sat down, and called a council of war,
and considered with themselves what ways and methods they had best
to engage in, for the winning to themselves this famous town of
Mansoul; and these four things were then propounded to be considered
of. First. Whether they had best all of them, to show themselves
in this design to the town of Mansoul. Second. Whether they had
best to go and sit down against Mansoul, in their now ragged and
beggarly guise. Third. Whether they had best to show to Mansoul
their intentions, and what design they came about, or whether to
assault it with words and ways of deceit. Fourth. Whether they had
not best, to some of their companions, to give out private orders
to take the advantage, if they see one or more of the principal
townsmen, to shoot them; if thereby they shall judge their cause
and design will the better be promoted.

First. It was answered to the first of these proposals in the
negative, to wit, that it would not be best that all should show
themselves before the town, because the appearance of many of
them might alarm and fright the town; whereas a few, or but one
of them, was not so likely to do it. And to enforce this advice
to take place, it was added further, that if Mansoul was frighted,
or did take the alarm, it is impossible, said Diabolus--for he
spake now--that we should take the town; for that none can enter
into it without its own consent.[24] Let therefore but few or but
one assault Mansoul, and in mine opinion, said Diabolus, let me
be he. Wherefore to this they all agreed, and then to the second
proposal they came, namely,

Second. Whether they had best go and sit down before Mansoul in
their now ragged and beggarly guise. To which it was answered also
in the negative, By no means; and that because though the town of
Mansoul had been made to know and to have to do, before now, with
things that are invisible, they did never as yet see any of their
fellow-creatures in so sad and rascal condition as they. And this
was the advice of that fierce Alecto.[25] Then said Apollyon, the
advice is pertinent, for even one of us appearing to them as we
are now, must needs both beget and multiply such thoughts in them
as will both put them into a consternation of spirit, and necessitate
them to put themselves upon their guard. And if so, said he, then,
as my Lord Alecto said but now, it is in vain for us to think of
taking the town. Then said that mighty giant Beelzebub, the advice
that already is given is safe; for though the men of Mansoul have
seen such things as we once were, yet hitherto they did never
behold such things as we now are. And it is best, in mine opinion,
to come upon them in such a guise as is common to, and most familiar
among them.[26] To this, when they had consented, the next thing
to be considered was, in what shape, hue, or guise, Diabolus had
best to show himself, when he went about to make Mansoul his own.
Then one said one thing, and another the contrary; at last Lucifer
answered, that in his opinion it was best that his lordship should
assume the body of some of those creatures that they of the town
had dominion over. For, quoth he, these are not only familiar to
them, but being under them, they will never imagine that an attempt
should by them be made upon the town; and, to blind all, let him
assume the body of one of these beasts that Mansoul deems to be
wiser than any of the rest (Gen 3:1; Rev 20:1,2). This advice was
applauded of all; so it was determined that the giant Diabolus
should assume the dragon, for that he was in those days as familiar
with the town of Mansoul as now is the bird with the boy. For
nothing that was in its primitive state was at all amazing to
them.[27] Then they proceeded to the third thing, which was,

Third. Whether they had best to show their intentions or the design
of his coming to Mansoul, or no. This also was answered in the
negative, because of the weight that was in the former reasons, to
wit, for that Mansoul were a strong people, a strong people in a
strong town, whose wall and gates were impregnable, to say nothing
of their castle, nor can they by any means be won but by their own
consent. Besides, said Legion,[28] (for he gave answer to this),
a discovery of our intentions may make them send to their King
for aid, and if that be done, I know quickly what time of day it
will be with us. Therefore let us assault them in all pretended
fairness, covering of our intentions with all manner of lies,
flatteries, delusive words; feigning of things that never will be,
and promising of that to them that they shall never find. This is
the way to win Mansoul, and to make them, of themselves, to open
their gates to us; yea, and to desire us too, to come in to them.

And the reason why I think that this project will do is, because
the people of Mansoul now are every one simple and innocent; all
honest and true; nor do they as yet know what it is to be assaulted
with fraud, guile, and hypocrisy. They are strangers to lying and
dissembling lips; wherefore we cannot, if thus we be disguised, by
them at all be discerned; our lies shall go for true sayings, and
our dissimulations for upright dealings. What we promise them,
they will in that believe us, especially if in all our lies and
feigned words we pretend great love to them, and that our design
is only their advantage and honour. Now there was not one bit of
a reply against this; this went as current down as doth the water
down a steep descent; wherefore they go to consider of the last
proposal, which was,

Fourth. Whether they had not best to give out orders to some of
their company, to shoot some one or more of the principal of the
townsmen, if they judge that their cause may be promoted thereby.

This was carried in the affirmative, and the man that was designed
by this stratagem to be destroyed was one Mr. Resistance, otherwise
called Captain Resistance. And a great man in Mansoul this Captain
Resistance was; and a man that the giant Diabolus and his band
more feared than they feared the whole town of Mansoul besides.[29]
Now who should be the actor to do the murder, that was the next,
and they appointed one Tisiphone, a fury of the lake, to do it.

They thus having ended their council of war, rose up, and essayed
to do as they had determined. They marched towards Mansoul, but
all in a manner invisible, save one, only one; nor did he approach
the town in his own likeness, but under the shape and in the body
of the dragon.[30]

So they drew up, and sat down before Ear-gate, for that was the
place of hearing for all without the town, as Eye-gate was the
place of perspection. So, as I said, he came up with his train
to the gate, and laid his ambuscado for Captain Resistance within
bow-shot of the town. This done, the giant ascended up close to
the gate, and called to the town of Mansoul for audience. Nor took
he any with him, but one All-pause,[31] who was his orator in all
difficult matters. Now, as I said, he being come up to the gate,
as the manner of those times was, sounded his trumpet for audience. At
which the chief of the town of Mansoul, such as my Lord Innocent,
my Lord Will-be-will,[32] my Lord Mayor, Mr. Recorder,[33] and
Captain Resistance came down to the wall to see who was there, and
what was the matter. And my Lord Will-be-will, when he had looked
over and saw who stood at the gate, demanded what he was, wherefore
he was come, and why he roused the town of Mansoul with so unusual
a sound.

Diab. Diabolus then, as if he had been a lamb, began his oration,
and said; Gentlemen of the famous town of Mansoul, I am, as you
may perceive, no far dweller from you, but near, and one that is
bound by the King to do you my homage, and what service I can;
wherefore, that I may be faithful to myself, and to you, I have
somewhat of concern to impart unto you. Wherefore grant me your
audience, and hear me patiently. And, first, I will assure you,
it is not myself, but you; not mine, but your advantage that I
seek, by what I now do, as will full well be made manifest by that
I have opened my mind unto you. For, gentlemen, I am, to tell you
the truth, come to show you how you may obtain great and ample
deliverance from a bondage that, unawares to yourselves, you are
captivated and enslaved under. At this the town of Mansoul began
to prick up its ears, and what is it, pray, what is it, thought
they; and he said, I have somewhat to say to you concerning your
King, concerning his law, and also touching yourselves. Touching
your King, I know he is great and potent, but yet all that he
hath said to you is neither true, nor yet for your advantage. 1.
It is not true, for that wherewith he hath hitherto awed you shall
not come to pass, nor be fulfilled, though you do the thing that
he hath forbidden. But if there was danger, what a slavery is it
to live always in fear of the greatest of punishments, for doing
so small and trivial a thing as eating of a little fruit is? 2.
Touching his laws, this I say further, they are both unreasonable,
intricate, and intolerable. Unreasonable, as was hinted before, for
that the punishment is not proportioned to the offence. There is
great difference and disproportion betwixt the life and an apple;
yet the one must go for the other, by the law of your Shaddai.
But it is also intricate, in that he saith, first, you may eat of
all; and yet after, forbids the eating of one. And then, in the
last place, it must needs be intolerable, forasmuch as that fruit
which you are forbidden to eat of, if you are forbidden any, is
that, and that alone, which is able, by your eating, to minister
to you a good as yet unknown by you. This is manifest by the very
name of the tree; it is called the tree of knowledge of good and
evil; and have you that knowledge as yet? No, no, nor can you
conceive how good, how pleasant, and how much to be desired to make
one wise it is, so long as you stand by your King's commandment.
Why should you be holden in ignorance and blindness? Why should
you not be enlarged in knowledge and understanding? And now,
ah! ye inhabitants of the famous town of Mansoul, to speak more
particularly to yourselves, you are not a free people! You are
kept both in bondage and slavery, and that by a grievous threat;
no reason being annexed but, so I will have it, so it shall be.
And is it not grievous to think on, that that very thing that you
are forbidden to do, might you but do it, would yield you both
wisdom and honour; for then your eyes will be opened, and you
shall be as gods. Now, since this is thus, quoth he, can you be
kept by any prince in more slavery, and in greater bondage, than
you are under this day? You are made underlings, and are wrapped
up in inconveniences, as I have well made appear. For what bondage
greater than to be kept in blindness? Will not reason tell you that
it is better to have eyes than to be without them; and so to be
at liberty, to be better than to be shut up in a dark and stinking
cave.

And just now, while Diabolus was speaking these words to Mansoul,
Tisiphone shot at Captain Resistance, where he stood on the gate,
and mortally wounded him in the head; so that he, to the amazement
of the townsmen, and the encouragement of Diabolus, fell down dead
quite over the wall.[34] Now, when Captain Resistance was dead,
and he was the only man of war in the town, poor Mansoul was wholly
left naked of courage, nor had she now any heart to resist. But
this was as the devil would have it.[35] Then stood forth that
He,[36] Mr. Ill-pause, that Diabolus brought with him, who was
his orator,[37] and he addressed himself to speak to the town of
Mansoul: the tenour of whose speech here follows.

ILL-PAUSE. Gentlemen, quoth he, it is my master's happiness that
he has this day a quiet and teachable auditory,[38] and it is hoped
by us that we shall prevail with you not to cast off good advice;
my master has a very great love for you, and although, as he very
well knows, that he runs the hazard of the anger of King Shaddai,
yet love to you will make him do more than that.[39] Nor doth there
need that a word more should be spoken to confirm for truth what
he hath said; there is not a word but carries with it self-evidence
in its bowels; the very name of the tree may put an end to all
controversy in this matter. I therefore at this time shall only
add this advice to you, under, and by the leave of my Lord [and
with that he made Diabolus a very low conge]. Consider his words,
look on the tree, and the promising fruit thereof; remember also
that yet you know but little, and that this is the way to know
more; and if your reasons be not conquered to accept of such good
counsel, you are not the men that I took you to be. But when the
towns-folk saw that the tree was good for food, and that it was
pleasant to the eye, and a tree to be desired to make one wise,
they did as old Ill-pause advised, they took and did eat thereof.
Now this I should have told you before, that even then, when
this Ill-pause was making of his speech to the townsmen, my Lord
Innocency--whether by a shot from the camp of the giant, or from
some sinking qualm that suddenly took him, or whether by the
stinking breath of that treacherous villain old Ill-pause, for
so I am most apt to think--sunk down in the place where he stood,
nor could he be brought to life again.[40] Thus these two brave
men died; brave men I call them, for they were the beauty and
glory of Mansoul, so long as they lived therein; nor did there now
remain any more a noble spirit in Mansoul, they all fell down, and
yielded obedience to Diabolus, and became his slaves and vassals,
as you shall hear.[41]

Now these being dead, what do the rest of the towns-folk, but as
men that had found a fool's paradise, they presently, as afore was
hinted, fall to prove the truth of the giant's words; and first they
did as Ill-pause had taught them, they looked, they considered,
they were taken with the forbidden fruit, they took thereof, and did
eat; and having eaten, they became immediately drunken therewith;
so they opened the gate, both Ear-gate and Eye-gate, and let in
Diabolus with all his bands, quite forgetting their good Shaddai,
his law, and the judgment that he had annexed with solemn threatening
to the breach thereof.[42]

[CHAPTER II.]

[CONTENTS:--Diabolus takes possession of the castle--The Lord
Mayor, Mr. Understanding, is deposed, and a wall built before his
house, to darken it--Mr. Conscience, the Recorder, is put out of
office, and becomes very obnoxious both to Diabolus and to the
inhabitants--My Lord Will-be-will, heartily espousing the cause
of Diabolus, is made the principal governor of the town--The image
of Shaddai defaced, and that of Diabolus set up in its stead--Mr.
Lustings is made Lord Mayor, and Mr. Forget-good, Recorder--New
alderman appointed--Three forts built to defend the town against
Shaddai.]

Diabolus having now obtained entrance in at the gates of the town,
marches up to the middle thereof, to make his conquest as sure as
he could, and finding by this time the affections of the people
warmly inclining to him, he, as thinking it was best striking while
the iron is hot, made this further deceivable speech unto them,
saying, Alas, my poor Mansoul! I have done thee indeed this
service, as to promote thee to honour, and to greaten thy liberty,
but alas! alas! poor Mansoul, thou wantest now one to defend thee,
for assure thyself that when Shaddai shall hear what is done, he
will come; for sorry will he be that thou hast broken his bonds,
and cast his cords away from thee. What wilt thou do--wilt thou
after enlargement suffer thy privileges to be invaded and taken
away? or what wilt resolve with thyself? Then they all with one
consent said to this bramble, Do thou reign over us. So he accepted
the motion, and became the king of the town of Mansoul. This being
done, the next thing was to give him possession of the castle, and
so of the whole strength of the town. Wherefore into the castle
he goes--it was that which Shaddai built in Mansoul for his own
delight and pleasure--this now was become a den and hold for the
giant Diabolus.[43]

Now having got possession of this stately palace or castle, what
doth he but make it a garrison for himself, and strengthens and
fortifies it with all sorts of provision against the King Shaddai,
or those that should endeavour the regaining of it to him and his
obedience again.

This done, but not thinking himself yet secure enough, in the next
place, he bethinks himself of new-modelling the town; and so he
does, setting up one, and putting down another at pleasure.[44]
Wherefore my Lord Mayor, whose name was my Lord Understanding, and
Mr. Recorder, whose name was Mr. Conscience, those he puts out of
place and power.

As for my Lord Mayor, though he was an understanding man, and
one too that had complied with the rest of the town of Mansoul in
admitting of the giant into the town, yet Diabolus thought not fit
to let him abide in his former lustre and glory, because he was a
seeing man. Wherefore he darkened it not only by taking from him
his office and power, but by building of a high and strong tower,
just between the sun's reflections, and the windows of my Lord's
palace (2 Cor 10:4,5); by which means his house and all, and the
whole of his habitation, was made as dark as darkness itself. And
thus being alienated from the light, he became as one that was born
blind (Eph 4:18,19). To this his house my Lord was confined as to
a prison; nor might he be upon his parole go farther than within
his own bounds. And now had he had a heart to do for Mansoul,
what could he do for it or wherein could he be profitable to her?
So then, so long as Mansoul was under the power and government of
Diabolus--and so long it was under him as it was obedient to him;
which was even until by a war it was rescued out of his hands--so
long my Lord Mayor was rather an impediment in, than advantage to,
the famous town of Mansoul.

As for Mr. Recorder, before the town was taken he was a man
well read in the laws of his King, and also a man of courage and
faithfulness, to speak truth at every occasion; and he had a tongue
as bravely hung as he had an head filled with judgment. Now this
man, Diabolus could by no means abide, because, though he gave
his consent to his coming into the town, yet he could not, by all
wiles, trials, stratagems, and devices that he could use, make him
wholly his own. True, he was much degenerated from his former King,
and also much pleased with many of the giant's laws and service;
but all this would not do, forasmuch as he was not wholly his. He
would now and then think upon Shaddai, and have dread of his law
upon him, and then he would speak with a voice as great against
Diabolus as when a lion roareth;[45] yea, and would also at certain
times when his fits were upon him--for you must know that sometimes
he had terrible fits--[he would] make the whole town of Mansoul
shake with his voice: and, therefore, the now king of Mansoul
could not abide him.[46]

Diabolus therefore feared the Recorder more than any that was left
alive in the town of Mansoul, because, as I said, his words did
shake the whole town; they were like the rattling thunder, and also
like thunder-claps. Since therefore the giant could not make him
wholly his own, what doth he do but studies all that he could to
debauch the old gentleman; and by debauchery to stupefy his mind,
and more harden his heart in ways of vanity. And as he attempted,
so he accomplished his design; he debauched the man, and by little
and little so drew him into sin and wickedness, that at last he
was not only debauched as at first, and so by consequence defiled,
but was almost, at last, I say, past all conscience of sin. And
this was the furthest Diabolus could go. Wherefore he bethinks him
of another project; and that was to persuade the men of the town
that Mr. Recorder was mad, and so not to be regarded: and for
this he urged his fits, and said, If he be himself, why doth he
not do thus always? but, quoth he, as all mad folks have their
fits, and in them their raving language, so hath this old and
doating gentleman.

Thus, by one means or another, he quickly got Mansoul to slight,
neglect, and despise whatever Mr. Recorder could say.[47] For
besides what already you have heard, Diabolus had a way to make
the old gentleman, when he was merry, unsay and deny what he in
his fits had affirmed; and, indeed, this was the next way to make
himself ridiculous, and to cause that no man should regard him.
Also, now he never spake freely for King Shaddai, but always by
force and constraint; besides, he would at one time be hot against
that at which at another he would hold his peace, so uneven was he
now in his doings. Sometimes he would be as if fast asleep, and
again sometimes as dead, even then when the whole town of Mansoul
was in her career after vanity, and in her dance after the giant's
pipe.

Wherefore, sometimes, when Mansoul did use to be frightened with
the thundering voice of the Recorder that was, and when they did
tell Diabolus of it, he would answer that what the old gentleman
said was neither of love to him nor pity to them, but of a foolish
fondness that he had to be prating; and so would hush, still, and
put all to quiet again. And that he might leave no argument unurged
that might tend to make them secure, he said, and said it often,
O Mansoul! consider that notwithstanding the old gentleman's rage,
and the rattle of his high and thundering words, you hear nothing
of Shaddai himself, when, liar and deceiver that he was, every
outcry of Mr. Recorder against the sin of Mansoul was the voice
of God in him to them. But he goes on and says, You see that he
values not the loss, nor rebellion of the town of Mansoul, nor
will he trouble himself with calling of his town to a reckoning
for their giving of themselves to me. He knows that though ye were
his, now you are lawfully mine; so, leaving us one to another, he
now hath shaken his hands of us.[48]

Moreover, O Mansoul! quoth he, consider how I have served you,
even to the uttermost of my power; and that with the best that I
have, could get, or procure for you in all the world: besides, I
dare say, that the laws and customs that you now are under, and
by which you do homage to me, do yield you more solace and content
than did the paradise that at first you possessed. Your liberty
also, as yourselves do very well know, has been greatly widened
and enlarged by me; whereas I found you a pent-up people. I have
not laid any restraint upon you; you have no law, statute, or
judgment of mine to frighten you; I call none of you to account
for your doings, except the madman (you know who I mean). I have
granted you to live, each man, like a prince, in his own, even with
as little control from me as I myself have from you.

And thus would Diabolus hush up, and quiet the town of Mansoul,
when the Recorder, that was, did at times molest them; yea, and
with such cursed orations as these would set the whole town in a
rage and fury against the old gentleman; yea, the rascal crew at
some times would be for destroying of him. They have often wished,
in my hearing, that he had lived a thousand miles off from them:
his company, his words, yea, the sight of him, and especially
when they remembered how in old times he did use to threaten and
condemn them,--for all he was now so debauched--did terrify and
afflict them sore.[49]

But all wishes were vain; for I do not know how, unless by the
power of Shaddai, and his wisdom, he was preserved in being amongst
them. Besides, his house was as strong as a castle, and stood hard
to a stronghold of the town. Moreover, if at any time any of the
crew or rabble attempted to make him away, he could pull up the
sluices, and let in such floods, as would drown all round about
him.

But to leave Mr. Recorder, and to come to my Lord Will-be-will,
another of the gentry of the famous town of Mansoul. This Will-be-will
was as high-born as any man in Mansoul, and was as much, if not
more, a freeholder than many of them were: besides, if I remember
my tale aright, he had some privileges peculiar to himself in the
famous town of Mansoul. Now, together with these, he was a man
of great strength, resolution, and courage; nor in his occasion
could any turn him away. But I say, whether he was proud of his
estate, privileges, strength, or what--but sure it was through
pride of something--he scorns now to be a slave in Mansoul; and
therefore resolves to bear office under Diabolus, that he might,
such an one as he was, be a petty ruler and governor in Mansoul.[50]
And, headstrong man that he was, thus he began betimes; for this
man, when Diabolus did make his oration at Ear-gate, was one of
the first that was for consenting to his words, and for accepting
of his counsel at wholesome, and that was for the opening of the
gate, and for letting him into the town: wherefore Diabolus had
a kindness for him and therefore he designed for him a place; and
perceiving the valour and stoutness of the man, he coveted to have
him for one of his great ones, to act and to do in matters of the
highest concern.[51]

So he sent for him, and talked with him of that secret matter that
lay in his breast, but there needed not much persuasion in the
case; for as at first he was willing that Diabolus should be let
into the town, so now he was as willing to serve him there. When
the tyrant therefore perceived the willingness of my Lord to serve
him, and that his mind stood bending that way, he forthwith made
him the captain of the castle, governor of the wall, and keeper
of the gates of Mansoul; yea, there was a clause in his commission
that nothing without him should be done in all the town of Mansoul.
So that now, next to Diabolus himself, who but my Lord Will-be-will
in all the town of Mansoul; nor could anything now be done, but
at his will and pleasure, throughout the town of Mansoul. He had
also one Mr. Mind[52] for his clerk, a man to speak on, every way
like his master; for he and his Lord were in principle one, and
in practice not far asunder (Rom 8:7). And now was Mansoul brought
under to purpose, and made to fulfil the lusts of the will and of
the mind.

But it will not out of my thoughts, what a desperate one this
Will-be-will was, when power was put into his hand. First, he flatly
denied that he owed any suit or service to his former prince and
liege Lord. This done, in the next place he took an oath, and swore
fidelity to his great master Diabolus, and then, being stated and
settled in his places, offices, advancements, and preferments, oh!
you cannot think, unless you had seen it, the strange work that
this workman made in the town of Mansoul!

First, he maligned Mr. Recorder to death; he would neither endure
to see him, nor to hear the words of his mouth; he would shut his
eyes when he saw him, and stop his ears when he heard him speak:
also, he could not endure that so much as a fragment of the law
of Shaddai should be anywhere seen in the town. For example, his
clerk, Mr. Mind, had some old, rent, and torn parchments of the
law of good Shaddai in his house,[53] but when Will-be-will saw
them, he cast them behind his back (Neh 9:26). True, Mr. Recorder
had some of the laws in his study, but my Lord could by no means
come at them: he also thought, and said, that the windows of my
old Lord Mayor's house were always too light for the profit of the
town of Mansoul. The light of a candle he could not endure. Now,
nothing at all pleased Will-be-will but what pleased Diabolus his
Lord.

There was none like him to trumpet about the streets the brave
nature, the wise conduct, and great glory of the King Diabolus. He
would range and rove throughout all the streets of Mansoul to cry
up his illustrious Lord, and would make himself even as an abject,
among the base and rascal crew, to cry up his valiant prince.
And I say, when and wheresoever he found these vassals, he would
even make himself as one of them. In all ill courses he would act
without bidding, and do mischief without commandment.

The Lord Will-be-will also had a deputy under him, and his name
was Mr. Affection; one that was also greatly debauched in his
principles, and answerable thereto in his life (Rom 1:25). He was
wholly given to the flesh, and therefore they called him Vile-affection.
Now there was he, and one Carnal-lust, the daughter of Mr. Mind
(like to like, quoth the devil to the collier) that fell in love,
and made a match, and were married; and, as I take it, they had
several children, as Impudent, Blackmouth, and Hate-reproof; these
three were black boys. And besides these they had three daughters,
as Scorn-truth, and Slightgod, and the name of the youngest was
Revenge; these were all married in the town and also begot and
yielded many bad brats, too many to be here inserted.[54] But to
pass by this.

When the giant had thus engarrisoned himself in the town of Mansoul,
and had put down and set up whom he thought good; he betakes
himself to defacing. Now there was in the market-place in Mansoul,
and also upon the gates of the castle, an image of the blessed King
Shaddai; this image was so exactly engraven, and it was engraven
in gold, that it did the most resemble Shaddai himself of anything
that then was extant in the world. This he basely commanded to be
defaced, and it was as basely done by the hand of Mr. No-truth.
Now you must know, that as Diabolus had commanded, and that by the
hand of Mr. No-truth, the image of Shaddai was defaced. He likewise
gave order that the same Mr. No-truth should set up in its stead
the horrid and formidable image of Diabolus; to the great contempt
of the former King, and debasing of his town of Mansoul.

Moreover, Diabolus made havoc of all remains of the laws and
statutes of Shaddai that could be found in the town of Mansoul; to
wit, such as contained either the doctrines of morals, with all
civil and natural documents. Also relative severities he sought
to extinguish.[55] To be short, there was nothing of the remains
of good in Mansoul which he and Will-be-will sought not to destroy;
for their design was to turn Mansoul into a brute, and to make it
like to the sensual sow, by the hand of Mr. No-truth.[56]

When he had destroyed what law and good orders he could, then,
further to effect his design--namely, to alienate Mansoul from
Shaddai, her king--he commands, and they set up his own vain edicts,
statutes, and commandments, in all places of resort or concourse
in Mansoul; to wit, such as gave liberty to the lusts of the flesh,
the lusts of the eyes, and the pride of life, which are not of
Shaddai, but of the world (1 John 2:16). He encouraged, countenanced,
and promoted lasciviousness, and all ungodliness there. Yea, much
more did Diabolus to encourage wickedness in the town of Mansoul;
he promised them peace, content, joy, and bliss in doing his
commands, and that they should never be called to an account for
their not doing the contrary. And let this serve to give a taste
to them that love to hear tell of what is done beyond their
knowledge, afar off in other countries.[57]

Now Mansoul being wholly at his beck, and brought wholly to his
bow, nothing was heard or seen therein but that which tended to
set up him.

But now, he having disabled the Lord Mayor and Mr. Recorder from
bearing of office in Mansoul, and seeing that the town, before
he came to it, was the most ancient of corporations in the world;
and fearing, if he did not maintain greatness, that they at any
time should object that he had done them an injury, therefore, I
say, that they might see that he did not intend to lessen their
grandeur, or to take from them any of their advantageous things,
he did choose for them a Lord Mayor and a Recorder himself; and
such as contented them at the heart, and such also as pleased him
wondrous well.

The name of the Mayor that was of Diabolus' making was the Lord
Lustings; a man that had neither eyes nor ears; all that he did,
whether as a man or as an officer, he did it naturally, as doth the
beast.[58] And that which made him yet the more ignoble, though
not to Mansoul, yet to them that beheld and were grieved for its
ruins, was, that he never could savour good, but evil.

The Recorder was one whose name was Forget-good; and a very sorry
fellow he was. He could remember nothing but mischief, and to
do it with delight. He was naturally prone to do things that were
hurtful; even hurtful to the town of Mansoul, and to all the
dwellers there. These two, therefore, by their power and practice,
example and smiles upon evil, did much more grammar,[59] and settle
the common people in hurtful ways. For who doth not perceive, but
when those that sit aloft are vile, and corrupt themselves, they
corrupt the whole region and country where they are?[60]

Besides these, Diabolus made several burgesses and aldermen in
Mansoul; such as out of whom the town, when it needed, might choose
them officers, governors, and magistrates. And these are the names
of the chief of them, Mr. Incredulity, Mr. Haughty, Mr. Swearing,
Mr. Whoring, Mr. Hard-heart, Mr. Pitiless, Mr. Fury, Mr. No-truth,
Mr. Stand-to-lies, Mr. False-peace, Mr. Drunkenness, Mr. Cheating,
Mr. Atheism--thirteen in all. Mr. Incredulity is the eldest, and
Mr. Atheism the youngest, of the company.[61]

There was also an election of common councilmen, and others; as
bailiffs, sergeants, constables, and others; but all of them like
to those afore-named, being either fathers, brothers, cousins, or
nephews to them; whose names, for brevity's sake, I omit to mention.

When the giant had thus far proceeded in his work, in the next
place he betook him to build some strongholds in the town. And he
built three that seemed to be impregnable. The first he called the
Hold of Defiance, because it was made to command the whole town,
and to keep it from the knowledge of its ancient King. The second
he called Midnight-hold, because it was built on purpose to keep
Mansoul from the true knowledge of itself. The third was called
Sweet-sin-hold, because by that he fortified Mansoul against all
desires of good. The first of these holds stood close by Eye-gate,
that as much might be light might be darkened there. The second was
built hard by the old castle, to the end that that might be made
more blind, if possible. And the third stood in the market-place.[62]

He that Diabolus made governor over the first of these, was one
Spite-god, a most blasphemous wretch. He came with the whole rabble
of them that came against Mansoul at first, and was himself one
of themselves. He that was made the governor of Midnight-hold, was
one Love-no-light, he was also of them that came first against
the town. And he that was made the governor of the hold called
Sweet-sin-hold, was one whose name was Love-flesh; he was also
a very lewd fellow, but not of that country where the other are
bound.[63] This fellow could find more sweetness when he stood
sucking of a lust, than he did in all the paradise of God.

And now Diabolus thought himself safe; he had taken Mansoul; he
had engarrisoned himself therein; he had put down the old officers,
and had set up new ones; he had defaced the image of Shaddai, and
had set up his own; he had spoiled the old law-books, and had
promoted his own vain lies; he had made him new magistrates, and
set up new aldermen; he had built him new holds, and had manned
them for himself.[64] And all this he did to make himself secure,
in case the good Shaddai, or his Son, should come to make an
incursion upon him.

[CHAPTER III.]

[CONTENTS:--Information of the revolution carried to the court
of King Shaddai--His great resentment of the rebellion--His
gracious intention of restoring Mansoul--Some intimations of this
published--Care of Diabolus to suppress them--His artifices to
secure the town, and prevent its return to Shaddai.]

Now you may well think, that long before this time word, by some
or other, could not but be carried to the good King Shaddai, how
his Mansoul in the continent of Universe was lost; and that the
runagate giant Diabolus, once one of his Majesty's servants, had,
in rebellion against the King, made sure thereof for himself; yea,
tidings were carried and brought to the King thereof, and that to
a very circumstance.[65]

At first, how Diabolus came upon Mansoul--they being a simple
people, and innocent, with craft, subtlety, lies, and guile. Item,
That he had treacherously slain the right noble and valiant captain,
their Captain Resistance, as he stood upon the gate, with the rest of
the townsmen. Item, How my brave Lord Innocent fell down dead--with
grief, some say, or with being poisoned with the stinking breath
of one Ill-pause, as say others--at the hearing of his just Lord
and rightful prince Shaddai so abused by the mouth of so filthy
a Diabolian as that varlet Ill-pause was. The messenger further
told, that after this Ill-pause had made a short oration to
the townsmen, in behalf of Diabolus, his master, the simple town
believing that what was said was true, with one consent did open
Ear-gate, the chief gate of the corporation, and did let him, with
his crew into a possession of the famous town of Mansoul. He further
showed how Diabolus had served the Lord Mayor and Mr. Recorder,
to wit, that he had put them from all place of power and trust.
Item, He showed also that my Lord Will-be-will was turned a very
rebel and renegade, and that so was one Mr. Mind, his clerk; and
that they two did range and revel it all the town over, and teach
the wicked ones their ways. He said, moreover, that this Will-be-will
was put into great trust; and, particularly, that Diabolus had
put into Will-be-will's hand all the strong places in Mansoul; and
that Mr. Affection was made my Lord Will-be-will's deputy in his
most rebellious affairs. Yea, said the messenger, this monster,
Lord Will-be-will, has openly disavowed his King Shaddai, and hath
horribly given his faith and plighted his troth to Diabolus.[66]

'Also,' said the messenger, 'besides all this, the new king, or
rather rebellious tyrant, over the once famous, but now perishing,
town of Mansoul, has set up a Lord Mayor and a Recorder of his
own. For Mayor, he has set up one Mr. Lustings, and for Recorder,
Mr. Forget-good; two of the vilest of all the town of Mansoul.'
This faithful messenger also proceeded, and told what a sort of
new burgesses Diabolus had made, also that he had builed several
strong forts, towers, and strongholds in Mansoul. He told too,
the which I had almost forgot, how Diabolus had put the town of
Mansoul into arms, the better to capacitate them on his behalf
to make resistance against Shaddai their king, should he come to
reduce them to their former obedience.

Now this tidings-teller did not deliver his relation of things in
private, but in open court, the King and his Son, high lords, chief
captains, and nobles, being all there present to hear. But by that
they had heard the whole of the story, it would have amazed one to
have seen, had he been there to behold it, what sorrow and grief,
and compunction of spirit, there was among all sorts, to think that
famous Mansoul was now taken; only the King, and his Son foresaw
all this long before, yea, and sufficiently provided for the relief
of Mansoul, though they told not everybody thereof. Yet, because
they also would have a share in condoling of the misery of Mansoul,
therefore they also did, and that at a rate of the highest degree,
bewail the losing of Mansoul. The King said plainly, 'That it
grieved him at his heart,' and you may be sure that his Son was
not a whit behind him (Gen 6:5,6). Thus gave they conviction to
all about them, that they had love and compassion for the famous
town of Mansoul. Well, when the King and his Son were retired into
the privy-chamber, there they again consulted about what they had
designed before, to wit, that as Mansoul should in time be suffered
to be lost, so as certainly it should be recovered again; recovered
I say, in such a way as that both the King and his Son would get
themselves eternal fame and glory thereby. Wherefore after this
consult, the Son of Shaddai, a sweet and comely person, and one
that had always great affection for those that were in affliction,
but one that had mortal enmity in his heart against Diabolus,
because he was designed for it, and because he sought his crown
and dignity. This Son of Shaddai, I say, having stricken hands[67]
with his Father, and promised that he would be his servant to
recover his Mansoul again, stood by his resolution, nor would he
repent of the same(Isa 49:5; 1 Tim 1:15; Heb 13:14). The purport
of which agreement was this: to wit, That at a certain time prefixed
by both, the King's Son should take a journey into the country of
Universe; and there, in a way of justice and equity, by making of
amends for the follies of Mansoul, he should lay a foundation of
her perfect deliverance from Diabolus, and from his tyranny.[68]

Moreover, Emmanuel resolved to make, at a time convenient, a war
upon the giant Diabolus, even while he was possessed of the town
of Mansoul; and that he would fairly, by strength of hand, drive
him out of his hold, his nest, and take it to himself, to be his
habitation.

This now being resolved upon, order was given to the Lord Chief
Secretary, to draw up a fair record of what was determined, and to
cause that it should be published in all the corners of the kingdom
of Universe. A short breviate[69] of the contents thereof you may,
if you please, take here as follows:

'Let all men know who are concerned, That the Son of Shaddai, the
great King, is engaged, by covenant to his Father, to bring his
Mansoul to him again; yea, and to put Mansoul too, through the
power of his matchless love, into a far better, and more happy
condition than it was in before it was taken by Diabolus.'[70]

These papers, therefore, were published in several places, to the
no little molestation of the tyrant Diabolus, for now, thought
he, I shall be molested, and my habitation will be taken from me.

But when this matter, I mean this purpose of the King and his Son,
did at first take air at court, who can tell how the high lords,
chief captains, and noble princes, that were there, were taken
with the business. First, they whispered it one to another, and
after that it began to ring out throughout the King's palace; all
wondering at the glorious design that between the King and his Son
was on foot for the miserable town of Mansoul. Yea, the courtiers
could scarce do anything, either for the King or kingdom, but they
would mix with the doing thereof a noise of the love of the King
and his Son, that they had for the town of Mansoul.

Nor could these lords, high captains, and princes be content
to keep this news at court, yea, before the records thereof were
perfected, themselves came down and told it in Universe. At last
it came to the ears, as I said, of Diabolus, to his no little
discontent. For you must think it would perplex him to hear of such
a design against him; well, but after a few casts in his mind, he
concluded upon these four things.

First. That this news, this good tidings, if possible, should be
kept from the ears of the town of Mansoul.[71] For, said he, if
they shall once come to the knowledge that Shaddai, their former
King, and Emmanuel, his Son, are contriving of good for the town
of Mansoul; what can be expected by me, but that Mansoul will
make a revolt from under my hand and government, and return again
to him.

Now, to accomplish this his design, he renews his flattery with my
Lord Will-be-will, and also gives him strict charge and command,
that he should keep watch by day and by night at all the gates of
the town, especially Ear-gate and Eye-gate. For I hear of a design,
quoth he, a design to make us all traitors, and that Mansoul must
be reduced to its first bondage again. I hope they are but flying
stories, quoth he; however, let no such news by any means be let
into Mansoul, lest the people be dejected thereat; I think, my Lord,
it can be no welcome news to you, I am sure it is none to me. And
I think that at this time it should be all our wisdom and care
to nip the head of all such rumours as shall tend to trouble our
people. Wherefore, I desire, my Lord, that you will in this matter
do as I say, let there be strong guards daily kept at every gate
of the town. Stop also and examine from whence such come, that
you perceive do from far come hither to trade; nor let them by any
means be admitted into Mansoul, unless you shall plainly perceive
that they are favourers of our excellent government. I command,
moreover, said Diabolus, that there be spies continually walking
up and down the town of Mansoul, and let them have power to suppress,
and destroy, any that they shall perceive to be plotting against
us, or that shall prate of what by Shaddai and Emmanuel is intended.

This, therefore, was accordingly done; my Lord Will-be-will hearkened
to his Lord and master, went willingly after the commandment, and,
with all the diligence he could, kept any that would from going
out abroad, or that sought to bring this tidings to Mansoul, from
coming into the town.

Secondly. This done, in the next place, Diabolus, that he might
make Mansoul as sure as he could, frames and imposes a new oath and
horrible covenant upon the townsfolk: to wit, 'That they should
never desert him, nor his government, nor yet betray him, nor
seek to alter his laws; but that they should own, confess, stand
by, and acknowledge him for their rightful king, in defiance to
any that do, or hereafter shall, by any pretence, law, or title
whatever, lay claim to the town of Mansoul.' Thinking belike that
Shaddai had not power to absolve them from this covenant with
death, and agreement with hell (Isa 28:15). Nor did the silly
Mansoul stick or boggle at all at this most monstrous engagement,
but, as if it had been a sprat in the mouth of a whale, they
swallowed it without any chewing. Were they troubled at it? Nay,
they rather bragged and boasted of their so brave fidelity to the
tyrant, their pretended King, swearing that they would never be
changelings, nor forsake their old Lord for a new.[72]

Thus did Diabolus tie poor Mansoul fast; but jealousy, that never
thinks itself strong enough, put him, in the next place, upon
another exploit, which was yet more, if possible, to debauch this
town of Mansoul. Wherefore he caused, by the hand of one Mr. Filth,
an odious, nasty, lascivious piece of beastliness to be drawn up
in writing,[73] and to be set upon the castle gates; whereby he
granted and gave license to all his true and trusty sons in Mansoul,
to do whatsoever their lustful appetites prompted them to do, and
that no man was to let, hinder, or control them, upon pain of
incurring the displeasure of their prince.

Now this he did for these reasons:

1. That the town of Mansoul might be yet made weaker and weaker,
and so more unable, should tiding come that their redemption was
designed, to believe, hope, or consent to the truth thereof. For
reason says, the bigger the sinner, the less grounds of hopes of
mercy.[74]

2. The second reason was, If perhaps, Emmanuel, the Son of Shaddai
their king, by seeing the horrible and profane doings of the
town of Mansoul, might repent, though entered into a covenant of
redeeming them, of pursuing that covenant of their redemption;
for he knew that Shaddai was holy, and that his Son Emmanuel was
holy; yea, he knew it by woeful experience; for, for his iniquity
and sin was Diabolus cast from the highest orbs. Wherefore what
more rational than for him to conclude, that thus for sin it might
fare with Mansoul. But fearing also lest this knot should break,
he bethinks himself of another, to wit:

3. To endeavour to possess all hearts in the town of Mansoul that
Shaddai was raising of an army, to come to overthrow and utterly
to destroy this town of Mansoul, and this he did to forestal any
tidings that might come to their ears of their deliverance; for,
thought he, if I first bruit[75] this, the tidings that shall
come after, will all be swallowed up of this; for what else will
Mansoul say, when they shall hear that they must be delivered,
but that the true meaning is, Shaddai intends to destroy them;
wherefore, he summons the whole town into the market-place,
and there, with deceitful tongue, thus he addresses himself unto
them:--

'Gentlemen, and my very good friends, You are all, as you know, my
legal subjects, and men of the famous town of Mansoul; you know
how, from the first day that I have been with you until now, I have
behaved myself among you, and what liberty, and great privileges
you have enjoyed under my government, I hope to your honour, and
mine, and also to your content and delight. Now, my famous Mansoul,
a noise of trouble there is abroad, of trouble to the town of
Mansoul, sorry I am thereof for your sakes. For I received but
now by the post from my Lord Lucifer--and he useth to have good
intelligence--that your old King Shaddai is raising of an army to
come against you, to destroy you root and branch:[76] and this,
O Mansoul, is now the cause that at this time I have called you
together; namely, to advise what in this juncture is best to be
done; for my part, I am but one, and can with ease shift for myself,
did I list to seek my own ease, and to leave my Mansoul in all the
danger. But my heart is so firmly united to you, and so unwilling
am I to leave you, that I am willing to stand and fall with you,
to the utmost hazard that shall befall me.[77] What say you, O
my Mansoul? Will you now desert your old friend, or do you think
of standing by me?' Then as one man, with one mouth, they cried
out together, 'Let him die the death that will not.'

Then said Diabolus again, 'It is in vain for us to hope for quarter,
for this King knows not how to show it: true, perhaps, he at his
first sitting down before us will talk of, and pretend to, mercy,
that thereby, with the more ease, and less trouble, he may again
make himself the master of Mansoul. Whatever therefore he shall say,
believe not one syllable or tittle of it, for all such language is
but to overcome us, and to make us, while we wallow in our blood,
the trophies of his merciless victory. My mind is, therefore, that
we resolve, to the last man, to resist him, and not to believe
him upon any terms; for in at that door will come our danger.[78]
But shall we be flattered out of our lives? I hope you know more
of the rudiments of politics than to suffer yourselves so pitifully
to be served.

'But suppose he should, if he get us to yield, save some of our
lives, or the lives of some of them that are underlings in Mansoul,
what help will that be to you that are the chief of the town;
especially of you whom I have set up, and whose greatness has been
procured by you through your faithful sticking to me? And suppose
again, that he should give quarter to every one of you, be sure he
will bring you into that bondage under which you were captivated
before, or a worse; and then what good will your lives do you?
Shall you with him live in pleasure as you do now? No, no, you
must be bound by laws that will pinch you, and be made to do that
which at present is hateful to you; I am for you, if you are for
me, and it is better to die valiantly, than to live like pitiful
slaves.[79] But I say, the life of a slave will be counted a life
too good for Mansoul now; blood, blood, nothing but blood is in
every blast of Shaddai's trumpet against poor Mansoul now.[80]
Pray, be concerned, I hear he is coming up; and stand to your
arms, that now while you have any leisure, I may learn you some
feats of war. Armour for you I have, and by me it is; yea, and it
is sufficient for Mansoul from top to toe; nor can you be hurt by
what his force can do, if you shall keep it well girt and fastened
about you. Come therefore to my castle, and welcome, and harness
yourselves for the war. There is helmet, breastplate, sword, and
shield, and what not, that will make you fight like men.

1. 'My helmet, otherwise called an head-piece, is hope of doing
well at last, what lives soever you live. This is that which they
had, who said, that they should have peace though they walked
in the wickedness of their heart, "to add drunkenness to thirst"
(Deut 29:19). A piece of approved armour this is, and whoever has
it and can hold it, so long no arrow, dart, sword, or shield can
hurt him; this therefore, keep on, and thou wilt keep off many a
blow, my Mansoul.[81]

2. 'My breastplate is a breastplate of iron; I had it forged
in mine own country, and all my soldiers are armed therewith; in
plain language it is a hard heart, a heart as hard as iron, and
as much past feeling as a stone; the which if you get, and keep,
neither mercy shall win you, nor judgment fright you (Rev 9:9).
This, therefore, is a piece of armour most necessary for all to
put on that hate Shaddai, and that would fight against him under
my banner.

3. 'My sword is a tongue that is set on fire of hell (Psa 57:4),
and that can bend itself to speak evil of Shaddai, his Son, his
ways, and people (Psa 64:3). Use this; it has been tried a thousand
times twice told; whoever hath it, keeps it, and makes that use
of it as I would have him, can never be conquered by mine enemy
(James 3:3-5).

4. 'My, shield is unbelief, or calling into question the truth
of the Word, or all the sayings that speak of the judgment that
Shaddai has appointed for wicked men. Use this shield (Job 15:26).
Many attempts he has made upon it, and sometimes, it is true, it
has been bruised (Psa 76:3). But they that have writ of the wars
of Emmanuel against my servants, have testified that he could do
no mighty work there because of their unbelief (Mark 6:5,6). Now,
to handle this weapon of mine aright, it is not to believe things
because they are true, of what sort or by whomsoever asserted. If
he speak of judgment, care not for it; if he speak of mercy, care
not for it; if he promise, if he swear that he would do to Mansoul,
if it turn, no hurt but good, regard not what is said; question
the truth of all; for this is to wield the shield of unbelief
aright, and as my servants ought and do; and he that doth otherwise
loves me not, nor do I count him but an enemy to me.[82]

5. 'Another part or piece,' said Diabolus, 'of mine excellent armour
is a dumb and prayerless spirit--a spirit that scorns to cry for
mercy; wherefore be you, my Mansoul, sure that you make use of
this.[83] What! cry for quarter, never do that if you would be
mine; I know you are stout men, and am sure that I have clad you
with that which is armour of proof; wherefore, to cry to Shaddai
for mercy, let that be far from you. Besides all this, I have a
maul, fire-brands, arrows and death, all good hand-weapons, and
such as will do execution.'[84]

After he had thus furnished his men with armour and arms, he
addressed himself to them in such like words as these:--'Remember,'
quoth he, 'that I am your rightful king, and that you have taken
an oath, and entered into covenant to be true to me and my cause;
I say, remember this, and show yourselves stout and valiant men
of Mansoul. Remember also the kindness that I have always showed
to you, and that without your petitions: I have granted to you
external things, wherefore the privileges, grants, immunities,
profits and honours wherewith I endowed you, do call for at your
hands returns of loyalty, my lion-like men of Mansoul; and when
so fit a time to show it as when another shall seek to take my
dominion over you, into their own hands? One word more, and I
have done, Can we but stand, and overcome this one shock or brunt,
I doubt not but in little time all the world will be ours; and when
that day comes, my true hearts, I will make you kings, princes,
and captains, and what brave days shall we have then?'[85]

Diabolus having thus armed, and forearmed his servants and vassals
in Mansoul, against their good and lawful King Shaddai; in the
next place, he doubleth his guards at the gates of the town, and he
takes himself to the castle, which was his stronghold. His vassals
also, to show their wills, and supposed, but ignoble, gallantry,
exercise themselves in their arms every day, and teach one another
feats of war; they also defied their enemies, and sang up the
praises of their tyrant; they threatened also what men they would
be, if ever things should rise so high as a war between Shaddai
and their king.[86]

[CHAPTER IV.]

[CONTENTS:--Shaddai sends an army of forty thousand to reduce
Mansoul, under the direction of four captains, Boanerges, Conviction,
Judgment, and Execution, who address the inhabitants with great
energy, but to little purpose--Diabolus, Incredulity, Ill-pause,
and others, interfere to prevent submission--Prejudice defends
Ear-gate with a guard of sixty deaf men.]

Now all this time, the good King, the King Shaddai was preparing
to send an army to recover the town of Mansoul again, from under
the tyranny of their pretended king Diabolus. But he thought good,
at first, not to send them by the hand and conduct of brave Emmanuel
his Son, but under the hand of some of his servants, to see first,
by them, the temper of Mansoul; and whether by them they would be
won to the obedience of their King. The army consisted of above
forty thousand, all true men; for they came from the King's own
court, and were those of his own choosing.

They came up to Mansoul under the conduct of four stout generals,
each man being a captain of ten thousand men, and these are their
names, and their signs. The name of the first was Boanerges; the
name of the second was Captain Conviction; the name of the third was
Captain Judgment; and the name of the fourth was Captain Execution.
These were the captains that Shaddai sent to regain Mansoul.[87]

These four captains, as was said, the King thought fit, in the
first place, to send to Mansoul, to make an attempt upon it; for
indeed, generally in all his wars he did use to send these four
captains in the van, for they were very stout and rough-hewn men,
men that were fit to break the ice, and to make their way by dint
of sword, and their men were like themselves (Psa 60:4).[88]

To each of these captains the King gave a banner that it might be
displayed, because of the goodness of his cause, and because of
the right that he had to Mansoul.

First to Captain Boanerges, for he was the chief; to him, I say,
was given ten thousand men. His ensign was Mr. Thunder; he bare
the black colours, and his scutcheon was three burning thunderbolts
(Mark 3:17). The second captain was Captain Conviction; to him was
also given ten thousand men. His ensign's name was Mr. Sorrow; he
did bear the pale colours, and his scutcheon was the book of the
law wide open, from whence issued a flame of fire (Deut 33:2). The
third captain was Captain Judgment; to him was given ten thousand
men. His ensign's name was Mr. Terror; he bare the red colours,
and his scutcheon was a burning fiery furnace (Matt 13:40,41).
The fourth captain was Captain Execution; to him was given ten
thousand men. His ensign was Mr. Justice; he also bare the red
colours, and his scutcheon was a fruitless tree, with an axe lying
at the root thereof (Matt 3:10).

These four captains, as I said, had every one of them under his
command ten thousand men; all of good fidelity to the King, and
stout at their military actions.[89]

Well, the captains, and their forces, their men and under officers,
being had upon a day by Shaddai into the field, and there called all
over by their names, were then and there put into such harness[90]
as became their degree, and that service that now they were going
about for their King.[91]

Now, when the King had mustered his forces--for it is he that
mustereth the host to the battle--he gave unto the captains their
several commissions, with charge and commandment, in the audience
of all the soldiers, that they should take heed faithfully and
courageously to do and execute the same. Their commissions were,
for the substance of them, the same in form; though as to name,
title, place, and degree of the captains, there might be some, but
very small variation. And here let me give you an account of the
matter and sum contained in their commission.

A commission from the great Shaddai, King of Mansoul, to his trusty
and noble Captain Boanerges,[92] for his making war upon the town
of Mansoul.

'O thou Boanerges, one of my stout and thundering captains, over
one ten thousand of my valiant and faithful servants; go thou in
my name, with this thy force, to the miserable town of Mansoul;
and when thou comest thither, offer them first conditions of peace
(Matt 10:11; Luke 10:5), and command them, that casting off the
yoke and tyranny of the wicked Diabolus, they return to me, their
rightful Prince and Lord; command them, also, that they cleanse
themselves from all that is his in the town of Mansoul, and look
to thyself that thou hast good satisfaction touching the truth of
their obedience. Thus when thou hast commanded them, if they in
truth submit thereto, then do thou, to the uttermost of thy power,
what in thee lies, to set up for me a garrison in the famous town
of Mansoul; nor do thou hurt the least native that moveth or
breatheth therein, if they will submit themselves to me, but treat
thou such as if they were thy friend or brother--for all such I
love, and they shall be dear unto me--and tell them that I will
take a time to come unto them, and to let them know that I am
merciful (1 Thess 2:7-10).

'But if they shall--notwithstanding thy summons, and the production
of thy authority--resist, stand out against thee, and rebel, then
do I command thee to make use of all thy cunning, power, might,
and force, to bring them under by strength of hand. Farewell.'

Thus you see the sum of their commissions, for, as I said before,
for the substance of them they were the same that the rest of the
noble captains had.

Wherefore they having received each commander his authority, at
the hand of their King, the day being appointed, and the place of
their rendezvous prefixed, each commander appeared in such gallantry
as became his cause and calling. So, after a new entertainment from
Shaddai, with flying colours, they set forward to march towards
the famous town of Mansoul. Captain Boanerges led the van; Captain
Conviction and Captain Judgment made up the main body, and Captain
Execution brought up the rear (Eph 2:13,17). They then having
a great way to go, for the town of Mansoul was far off from the
court of Shaddai, they marched through the regions and countries
of many people, not hurting or abusing any, but blessing wherever
they came. They also lived upon the King's cost in all the way
they went.[93]

Having travelled thus for many days,[94] at last they came within
sight of Mansoul; the which, when they saw, the captains could for
their hearts do no less than for a while bewail the condition of
the town, for they quickly saw how that it was prostrate to the
will of Diabolus, and to his ways and designs. Well, to be short,
the captains came up before the town, march up to Ear-gate, sit
down there, for that was the place of hearing. So, when they had
pitched their tents and entrenched themselves, they addressed
themselves to make their assault.

Now the townsfolk at first, beholding so gallant a company, so
bravely accoutred, and so excellently disciplined, having on their
glittering armour, and displaying of their flying colours, could
not but come out of their houses and gaze. But the cunning fox,
Diabolus, fearing that the people, after this sight, should on
a sudden summons, open the gates to the captains, came down with
all haste from the castle, and made them retire into the body of the
town, who, when he had them there, made this lying and deceivable
speech unto them:--

'Gentlemen,' quoth he, 'although you are my trusty and well-beloved
friends, yet I cannot but a little chide you for your late uncircumspect
action, in going out to gaze on that great and mighty force that
but yesterday sat down before, and have now entrenched themselves,
in order to the maintaining of a siege against, the famous town
of Mansoul. Do you know who they are, whence they come, and what
is their purpose in setting down before the town of Mansoul? They
are they of whom I have told you long ago, that they would come
to destroy this town, and against whom I have been at the cost to
arm you with cap-a-pie[95] for your body, besides great fortifications
for your mind. Wherefore, then, did you not rather, even at the
first appearance of them, cry out, fire the beacons, and give the
whole town an alarm concerning them, that we might all have been
in a posture of defence, and been ready to have received them with
the highest acts of defiance, then had you showed yourselves men
to my liking; whereas, by what you have done, you have made me
half-afraid; I say half-afraid, that when they and we shall come
to push a pike, I shall find you want courage to stand it out any
longer. Wherefore have I commanded a watch, and that you should
double your guards at the gates? Wherefore have I endeavoured to
make you as hard as iron, and your hearts as a piece of the nether
millstone? Was it, think you, that you might show yourselves
women, and that you might go out like a company of innocents to
gaze on your mortal foes? Fie, fie, put yourselves into a posture
of defence, beat up the drum, gather together in warlike manner,
that our foes may know that, before they shall conquer this
corporation there are valiant men in the town of Mansoul.

'I will leave off now to chide,[96] and will not further rebuke
you; but I charge you that henceforwards you let me see no more
such actions. Let not henceforward a man of you, without order
first obtained from me, so much as show his head over the wall of
the town of Mansoul. You have now heard me, do as I have commanded,
and you shall cause me that I dwell securely with you, and that
I take care as for myself, so for your safety and honour also.
Farewell.'

Now were the townsmen strangely altered; they were as men stricken
with a panic fear; they ran to and fro through the streets of the
town of Mansoul, crying out, 'Help, help! the men that turn the
world upside down are come hither also;' nor could any of them be
quiet after, but still, as men bereft of wit, they cried out, 'The
destroyers of our peace and people are come.' This went down with
Diabolus. 'Aye!' quoth he to himself, 'this I like well, now it
is as I would have it; now you show your obedience to your prince,
hold you but here, and then let them take the town if they can.'

Well, before the King's forces had sat before Mansoul three days,
Captain Boanerges commanded his trumpeter to go down to Ear-gate,
and there, in the name of the great Shaddai, to summon Mansoul to
give audience to the message that he, in his Master's name, was
to them commanded to deliver. So the trumpeter, whose name was
Take-heed-what-you-hear, went up, as he was commanded, to Ear-gate,
and there sounded his trumpet for a hearing; but there was none
that appeared that gave answer or regard; for so had Diabolus
commanded. So the trumpeter returned to his captain, and told him
what he had done, and also how he had sped. Whereat the captain
was grieved, but bid the trumpeter go to his tent.

Again Captain Boanerges sendeth his trumpeter to Ear-gate, to
sound, as before, for a hearing. But they again kept close, came
not out, nor would they give him an answer, so observant were they
of the command of Diabolus their king.[97]

Then the captains, and other field-officers, called a council of
war,[98] to consider what further was to be done for the gaining
of the town of Mansoul, and, after some close and thorough debate
upon the contents of their commissions, they concluded yet to give
to the town, by the hand of the fore-named trumpeter, another
summons to hear; but if that shall be refused, said they, and that
the town shall stand it out still, then they determined, and bid
the trumpeter tell them so, that they would endeavour, by what
means they could, to compel them by force to the obedience of
their King (Luke 14:23).

So Captain Boanerges commanded his trumpeter to go up to Ear-gate
again, and, in the name of the great King Shaddai, to give it a
very loud summons, to come down without delay to Ear-gate, there to
give audience to the King's most noble captains. So the trumpeter
went and did as he was commanded. He went up to Ear-gate and sounded
his trumpet, and gave a third summons to Mansoul; he said, moreover,
that if this they should still refuse to do, the captains of his
Prince would with might come down upon them, and endeavour to
reduce them to their obedience by force (Isa 58:1).

Then stood up my Lord Will-be-will, who was the governor of the
town; this Will-be-will was that apostate of whom mention was made
before, and the keeper of the gates of Mansoul. He, therefore,
with big and ruffling words, demanded of the trumpeter who he was,
whence he came, and what was the cause of his making so hideous
a noise at the gate, and speaking such insufferable words against
the town of Mansoul?

The trumpeter answered, 'I am servant to the most noble captain,
Captain Boanerges, general of the forces of the great King Shaddai,
against whom both thyself, with the whole town of Mansoul, have
rebelled, and lift up the heel; and my master, the captain, hath
a special message to this town, and to thee as a member thereof;
the which, if you of Mansoul shall peaceably hear, so;[99] and if
not, you must take what follows.'

Then said the Lord Will-be-will, 'I will carry thy words to my
Lord, and will know what he will say.'[100] But the trumpeter soon
replied, saying. 'Our message is not to the giant Diabolus, but
to the miserable town of Mansoul. Nor shall we at all regard what
answer by him is made, nor yet by any for him. We are sent to this
town to recover it from under his cruel tyranny, and to persuade
it to submit, as in former times it did, to the most excellent
King Shaddai.'

Then said the Lord Will-be-will, 'I will do your errand to the
town.' The trumpeter then replied, 'Sir, do not deceive us, lest in
so doing, you deceive yourselves much more.' He added, moreover,
'For we are resolved, if in peaceable manner you do not submit
yourselves, then to make a war upon you, and to bring you under by
force. And of the truth of what I now say, this shall be a sign
unto you: you shall see the black flag, with its hot-burning
thunder-bolts, set upon the mount to-morrow, as a token of defiance
against your prince, and of our resolutions to reduce you to your
Lord and rightful King.'

So the said Lord Will-be-will returned from off the wall, and the
trumpeter came into the camp. When the trumpeter was come into the
camp, the captains and officers of the mighty King Shaddai came
together to know if he had obtained a hearing, and what was the
effect of his errand. So the trumpeter told, saying, 'When I had
sounded my trumpet,[101] and had called aloud to the town for a
hearing, my Lord Will-be-will, the governor of the town, and he
that hath charge of the gates, came up, when he heard me sound,
and looking over the wall, he asked me what I was, whence I came,
and what was the cause of my making this noise? So I told him my
errand, and by whose authority I brought it. Then, said he, I will
tell it to the governor and to Mansoul; and then I returned to my
Lords.'

Then said the brave Boanerges, 'Let us yet for a while lie still
in our trenches, and see what these rebels will do.' Now when
the time drew nigh that audience by Mansoul must be given to the
brave Boanerges and his companions, it was commanded that all the
men of war, throughout the whole camp of Shaddai, should as one
man stand to their arms, and make themselves ready, if the town
of Mansoul shall hear, to receive it forthwith to mercy, but if
not, to force a subjection. So the day being come, the trumpeters
sounded, and that throughout the whole camp, that the men of war
might be in a readiness for that which then should be the work of
the day. But when they that were in the town of Mansoul heard the
sound of the trumpets throughout the camp of Shaddai, and thinking
no other but that it must be in order to storming the corporation,
they at first were put to great consternation of spirit; but after
they were a little settled again, they also made what preparation
they could for a war, if they did storm, else to secure themselves.

Well, when the utmost time was come, Boanerges was resolved to
hear their answer; wherefore he sent out his trumpeter again, to
summons Mansoul to a hearing of the message that they had brought
from Shaddai. So he went and sounded, and the townsmen came up,
but made Ear-gate as sure as they could (Zech 7:11). Now when they
were come up to the top of the wall, Captain Boanerges desired to
see the Lord Mayor, but my Lord Incredulity was then Lord Mayor,
for he came in the room of my Lord Lustings. So Incredulity he
came up and showed himself over the wall; but when the Captain
Boanerges had set his eyes upon him, he cried out aloud, 'This is
not he, where is my Lord Understanding, the ancient Lord Mayor of
the town of Mansoul? for to him I would deliver my message?'

Then said the giant--for Diabolus was also come down--to the
captain, 'Mr. Captain, you have by your boldness given to Mansoul,
at least, four summonses to subject herself to your King, by
whose authority I know not, nor will I dispute that now; I ask,
therefore, what is the reason of all this ado, or what would you
be at, if you knew yourselves?'

Then Captain Boanerges, whose was the black colours, and whose
escutcheon was the three burning thunder-bolts, taking no notice of
the giant or of his speech, thus addressed himself to the town of
Mansoul: 'Be it known unto you, O unhappy and rebellious Mansoul,
that the most gracious King, the great King Shaddai, my Master,
hath sent me unto you with commission,' aand so he showed to the
town his broad seal, 'to reduce you to his obedience. And he hath
commanded me, in case you yield upon my summons, to carry it to
you as if you were my friends, or brother; but he also hath bid,
that if after summons to submit, you still stand out and rebel,
we should endeavour to take you by force.'

Then stood forth Captain Conviction and said--his was the pale
colours, and for an escutcheon, he had the book of the law wide open
[from whence issued a flame of fire]--'Hear, O Mansoul! Thou, O
Mansoul, wast once famous for innocency, but now thou art degenerated
into lies and deceit (Rom 3:3,10-23, 16:17,18). Thou hast heard
what my brother the Captain Boanerges hath said; and it is your
wisdom, and will be your happiness, to stoop to, and accept of,
conditions of peace and mercy when offered; especially when offered
by one against whom thou hast rebelled, and one who is of power to
tear thee in pieces, for so is Shaddai our King; nor, when he is
angry, can anything stand before him (Psa 1:21,22). If you say you
have not sinned, nor acted rebellion against our King, the whole
of your doings, since the day that you cast off his service--and
there was the beginning of your sin--will sufficiently testify
against you. What else means your hearkening to the tyrant, and
your receiving him for your king? What means else your rejecting
of the laws of Shaddai, and your obeying of Diabolus? Yea, what
means this your taking up of arms against, and the shutting of
your gates upon us, the faithful servants of your King? Be ruled
then, and accept of my brother's invitation, and overstand not
the time of mercy, but agree with thine adversary quickly (Luke
12:58,59). Ah, Mansoul, suffer not thyself to be kept from mercy,
and to be run into a thousand miseries, by the flattering wiles
of Diabolus. Perhaps that piece of deceit may attempt to make you
believe that we seek our own profit in this our service;[102] but
know, it is obedience to our King, and love to your happiness,
that is the cause of this undertaking of ours.

'Again, I say to thee, O Mansoul, consider if it be not amazing
grace that Shaddai should so humble himself as he doth. Now he, by
us reasons with you, in a way of entreaty and sweet persuasions,
that you would subject yourselves to him. Has he that need of you,
that we are sure you have of him? No, no; but he is merciful, and
will not that Mansoul should die, but turn to him and live' (2 Cor
5:18-21).

Then stood forth Captain Judgment, whose was the red colours, and
for an escutcheon he had the burning fiery furnace, and he said,
'O ye, the inhabitants of the town of Mansoul, that have lived so
long in rebellion and acts of treason against the King Shaddai;
know that we come not to-day to this place, in this manner, with
our message of our own minds, or to revenge our own quarrel; it
is the King, my Master, that hath sent us to reduce you to your
obedience to him, the which if you refuse in a peaceable way to
yield, we have commission to compel you thereto. And never think
of yourselves, nor yet suffer the tyrant Diabolus to persuade you
to think, that our King, by his power, is not able to bring you
down, and to lay you under his feet; for he is the former of all
things, and if he touches the mountains, they smoke. Nor will the
gate of the King's clemency stand always open; for the day that
shall burn like an oven is before him, yea, it hasteth greatly,
it slumbereth not (Mal 4:1; 2 Peter 2:3).

'O Mansoul! is it little in thine eyes that our King doth offer
thee mercy, and that, after so many provocations? Yea, he still
holdeth out his golden sceptre to thee, and will not yet suffer his
gate to be shut against thee. Wilt thou provoke him to do it? If
so, consider of what I say:--To thee it is opened no more for ever
(Job 36:14). If thou sayest thou shalt not see him, yet judgment
is before him; therefore trust thou in him. Yea, "because there
is wrath, beware lest he take thee away with his stroke; then
a great ransom cannot deliver thee" (v 18). Will he esteem thy
riches? No; not gold, nor all the forces of strength. "He hath
prepared his throne for judgment" (Psa 9:7). For "he will come
with fire, and with his chariots like a whirlwind, to render his
anger with fury, and his rebuke with flames of fire" (Isa 66:15).
Therefore, O Mansoul, take heed, lest after thou hast fulfilled
the judgment of the wicked, justice and judgment should take hold
of thee.'

Now, while the Captain Judgment was making this oration to the town
of Mansoul, it was observed by some that Diabolus trembled.[103]
But he proceeded in his parable, and said, 'O thou woful town of
Mansoul! wilt thou not yet set open thy gate to receive us, the
deputies of thy King, and those that would rejoice to see thee
live? "Can thine heart endure, or can thine hands be strong, in the
days that he shall deal" in judgment "with thee?" (Eze 22:14). I
say, canst thou endure to be forced to drink, as one would drink
sweet wine, the sea of wrath that our King has prepared for Diabolus
and his angels? Consider betimes, consider.'

Then stood forth the fourth captain, the noble Captain Execution,
and said: 'O town of Mansoul! once famous, but now like the
fruitless bough; once the delight of the high ones, but now a den
for Diabolus: hearken also to me, and to the words that I shall
speak to thee in the name of the great Shaddai. Behold "the axe
is laid unto the root of the trees: therefore every tree which
bringeth not forth good fruit, is hewn down, and cast into the
fire" (Matt 3:7-10).

'Thou, O town of Mansoul! hath hitherto been this fruitless tree;
thou bearest nought but thorns and briars. Thy evil fruit fore-bespeaks
thee not to be a good tree. Thy "grapes are grapes of gall, thy
clusters are bitter" (Deut 32:32). Thou hast rebelled against thy
King, and lo! we, the power and force of Shaddai, are the axe that
is laid to thy roots. What sayest thou, wilt thou turn? I say again,
tell me before the first blow is given, wilt thou turn? Our axe
must first be laid to thy root, before it be laid at thy root; it
must first be laid to thy root in a way of threatening, before it
is laid at thy root by way of execution; and between these two is
required thy repentance, and this is all the time that thou hast.
What wilt thou do? wilt thou turn, or shall I smite? If I fetch
my blow, Mansoul, down you go; for I have commission to lay my axe
at as well as to thy roots, nor will anything but yielding to our
King prevent doing of execution. What art thou fit for, O Mansoul,
if mercy preventeth not, but to be hewn down, and cast into the
fire and burned?

'O Mansoul! patience and forbearance do not act for ever; a year
or two, or three, they may; but if thou provoke by a three years'
rebellion--and thou hast already done more than this--then what
follows but, cut it down? Nay, "After that thou shalt cut it down"
(Luke 13:9). And dost thou think that these are but threatenings,
or that our King has not power to execute his words? O Mansoul!
thou wilt find that in the words of our King, when they are by
sinners made little or light of, there is not only threatening,
but burning coals of fire. Thou hast been a cumber-ground[104]
long already, and wilt thou continue so still? Thy sin has brought
this army to thy walls, and shall it bring it in judgment to do
execution into thy town? Thou hast heard what the captains have
said, but as yet thou shuttest thy gates; speak out, Mansoul, wilt
thou do so still, or wilt thou accept of conditions of peace?'[105]

These brave speeches of these four noble captains the town
of Mansoul refused to hear, yet a sound thereof did beat against
Ear-gate, though the force thereof could not break it open. In fine,
the town desired a time to prepare their answer to these demands.
The captains then told them, 'that if they would throw out to
them one Ill-pause, that was in the town, that they might reward
him according to his works, then they would give them time to
consider; but if they would not cast him to them over the wall
of Mansoul, then they would give them none; for,' said they, 'we
know that so long as Ill-pause draws breath in Mansoul, all good
consideration will be confounded, and nothing but mischief will
come thereon.'

Then Diabolus, who was there present, being loth to lose his Ill-pause,
because he was his orator, (and yet be sure he had, could the
captains have laid their fingers on him,) was resolved at this
instant to give them answer by himself; but then, changing his
mind, he commanded the then Lord Mayor, the Lord Incredulity, to
do it, saying, 'My Lord, do you give these runagates an answer;
and speak out, that Mansoul may hear, and understand you.'

So Incredulity, at Diabolus' command, began and said: 'Gentlemen,
you have here, as we do behold, to the disturbance of our prince,
and the molestation of the town of Mansoul, camped against it: but
from whence you come we will not know, and what you are we will
not believe. Indeed, you tell us in your terrible speech that you
have this authority from Shaddai; but by what right he commands
you to do it, of that we shall yet be ignorant. You have also, by
the authority aforesaid, summoned this town to desert her Lord;
and for protection, to yield up herself to the great Shaddai, your
King; flatteringly telling her, that if she will do it, he will
pass by, and not charge her with her past offences. Further, you
have also, to the terror of the town of Mansoul, threatened, with
great and sore destructions, to punish this corporation, if she
consents not to do as your wills would have her.

'Now, captains, from whencesoever you come, and though your designs
be never so right, yet know ye, that neither my Lord Diabolus, nor
I his servant Incredulity, nor yet our brave Mansoul, doth regard
either your persons, message, or the King that you say hath sent
you: his power, his greatness, his vengeance, we fear not; nor
will we yield at all to your summons.

'As for the war that you threaten to make upon us, we must therein
defend ourselves as well as we can; and know ye, that we are not
without wherewithal to bid defiance to you. And, in short, for
I will not be tedious,' I tell you that we take you to be some
vagabond runagate crew, that, having shaken off all obedience
to your King, have gotten together in tumultuous manner, and are
ranging from place to place to see if, through the flatteries you
are skilled to make on the one side, and threats wherewith you
think to fright on the other, to make some silly town, city, or
country, to desert their place and leave it to you; but Mansoul
is none of them. To conclude, we dread you not, we fear you not,
nor will we obey your summons: our gates we will shut upon you,
our place we will keep you out of; nor will we long thus suffer
you to sit down before us. Our people must live in quiet; your
appearance doth disturb them (Luke 11:21); wherefore arise with
bag and baggage, and begone, or we will let fly from the walls
against you.'[106]

This oration, made by old Incredulity, was seconded by desperate
Will-be-will, in words to this effect: 'Gentlemen, we have heard
your demands, and the noise of your threats, and have heard the
sound of your summons, but we fear not your force; we regard not
your threats, but will still abide as you found us. And we command
you, that in three days' time you cease to appear in these parts,
or you shall know what it is once to dare offer to rouse the lion
Diabolus, when asleep in his town of Mansoul.'

The Recorder, whose name was Forget-good, he also added as
followeth: 'Gentlemen, my Lords, as you see, have, with mild and
gentle words, answered your rough and angry speeches; they have,
moreover, in my hearing, given you leave quietly to depart as you
came. Wherefore, take their kindness, and begone. We might have
come out with force upon you, and have caused you to feel the dint
of our swords; but as we love ease and quiet ourselves, so we love
not to hurt or molest others.'[107]

Then did the town of Mansoul shout for joy; as if, by Diabolus and
his crew, some great advantage had been gotten of the captains. They
also rang the bells, and made merry, and danced upon the walls.
Diabolus also returned to the castle, and the Lord Mayor and Recorder
to their place; but the Lord Will-be-will took special care that
the gates should be secured with double guards, double bolts,
and double locks and bars. And that Ear-gate especially might the
better be looked to--for that was the gate in at which the King's
forces sought most to enter--the Lord Will-be-will made one old
Mr. Prejudice, an angry and ill-conditioned fellow, captain of
the ward at that gate, and put under his power sixty men, called
Deafmen;[108] men advantageous for that service, forasmuch as they
mattered no words of the captains, nor of their soldiers.[109]


[CHAPTER V.]

[CONTENTS:--The captains resolve to give them battle--The town
resolutely resists, and the captains retire to winter quarters--Tradition,
Human-wisdom, and Man's invention enlist under Boanerges, but
are taken prisoners, and carried to Diabolus; they are admitted
soldiers for him, under Captain Anything--Hostilities are renewed,
and the town much molested--A famine and mutiny in Mansoul--The
town sounds a parley--Propositions made and rejected--Understanding
and Conscience quarrel with Incredulity--A skirmish ensues, and
mischief is done on both sides.]

Now, when the captains saw the answer of the great ones, and that
they could not get a hearing from the old natives of the town, and
that Mansoul was resolved to give the King's army battle, they
prepared themselves to receive them, and to try it out by the
power of the arm. And first, they made their force more formidable
against Ear-gate; for they knew that unless they could penetrate
that, no good could be done upon the town. This done, they put the
rest of their men in their places; after which they gave out the
word, which was, 'YE MUST BE BORN AGAIN.'[110] Then they sounded
the trumpet; then they in the town made them answer, with shout
against shout, charge against charge, and so the battle began.
Now they in the town had planted upon the tower over Ear-gate,
two great guns, the one called Highmind, and the other Heady. Unto
these two guns they trusted much; they were cast in the castle
by Diabolus' founder, whose name was Mr. Puff-up; and mischievous
pieces they were.[111] But so vigilant and watchful, when the
captains saw them, were they, that though sometimes their shot
would go by their ears with a whiz, yet they did them no harm.
By these two guns the towns-folk made no question but greatly to
annoy the camp of Shaddai, and well enough to secure the gate,
but they had not much cause to boast of what execution they did,
as by what follows will be gathered.

The famous Mansoul had also some other small pieces in it, of the
which they made use against the camp of Shaddai.

They from the camp also did as stoutly, and with as much of that as
may in truth be called valour, let fly as fast at the town and at
Ear-gate: for they saw that unless they could break open Ear-gate,
it would be but in vain to batter the wall. Now the King's captains
had brought with them several slings, and two or three battering-rams;
with their slings, therefore, they battered the houses and people
of the town, and with their rams they sought to break Ear-gate
open.

The camp and the town had several skirmishes, and brisk encounters,
while the captains, with their engines, made many brave attempts
to break open, or beat down, the tower that was over Ear-gate,
and at the said gate to make their entrance. But Mansoul stood it
out so lustily, through the rage of Diabolus, the valour of the
Lord Will-be-will, and the conduct of old Incredulity, the Mayor,
and Mr. Forget-good, the Recorder, that the charge and expense of
that summer's wars, on the King's side, seemed to be almost quite
lost, and the advantage to return to Mansoul. But when the captains
saw how it was, they made a fair retreat, and entrenched themselves
in their winter quarters. Now in this war, you must needs think
there was much loss on both sides, of which be pleased to accept
of this brief account following:--[112]

The King's captains, when they marched from the court to come up
against Mansoul to war, as they came crossing over the country,
they happened to light upon three young fellows that had a mind
to go for soldiers; proper men they were, and men of courage and
skill, to appearance. Their names were Mr. Tradition, Mr. Human-wisdom,
and Mr. Man's-invention. So they came up to the captains, and
proffered their services to Shaddai. The captains then told them
of their design, and bid them not to be rash in their offers; but
the young men told them they had considered the thing before, and
that hearing they were upon their march for such a design, came
hither on purpose to meet them, that they might be listed under
their excellencies. Then Captain Boanerges, for that they were men
of courage, listed them into his company, and so away they went
to the war.

Now when the war was begun, in one of the briskest skirmishes, so
it was, that a company of the Lord Will-be-will's men sallied out
at the sally-port, or postern of the town, and fell in upon the
rear of Captain Boanerges' men, where these three fellows happened
to be, so they took them prisoners, and away they carried them
into the town; where they had not lain long in durance, but it
began to be noised about the streets of the town what three notable
prisoners the Lord Will-be-will's men had taken, and brought in
prisoners out of the camp of Shaddai. At length tidings thereof
were carried to Diabolus to the castle, to wit, what my Lord
Will-be-will's men had done, and whom they had taken prisoners.

Then Diabolus called for Will-be-will, to know the certainty of
this matter. So he asked him, and he told him; then did the giant
send for the prisoners, who, when they were come, demanded of them
who they were, whence they came, and what they did in the camp of
Shaddai; and they told him. Then he sent them to ward again. Not
many days after, he sent for them to him again, and then asked
them if they would be willing to serve him against their former
captains. They then told him that they did not so much live by
religion, as by the fates of fortune; and that since his lordship
was willing to entertain them, they should be willing to serve
him. Now while things were thus in hand, there was one Captain
Anything, a great doer in the town of Mansoul, and to this Captain
Anything did Diabolus send these men, with a note under his hand
to receive them into his company; the contents of which letter
were thus:--

'Anything, my darling, the three men that are the bearers of this
letter have a desire to serve me in the war, nor know I better to
whose conduct to commit them than to thine; receive them, therefore,
in my name, as need shall require, make use of them against Shaddai
and his men. Farewell.' So they came, and he received them; and
he made of two of them serjeants, but he made Mr. Man's-invention
his armour-bearer. But thus much for this, and now to return to
the camp.[113]

They of the camp did also some execution upon the town, for they
did beat down the roof of the Lord Mayor's house, and so laid him
more open than he was before. They had almost, with a sling, slain
my Lord Will-be-will outright; but he made a shift to recover
again. But they made a notable slaughter among the aldermen, for
with one only shot they cut off six of them; to wit, Mr. Swearing,
Mr. Whoring, Mr. Fury, Mr. Stand-to-lies, Mr. Drunkenness, and Mr.
Cheating.[114]

They also dismounted the two guns that stood upon the tower over
Ear-gate, and laid them flat in the dirt.[115] I told you before,
that the King's noble captains had drawn off to their winter
quarters, and had there entrenched themselves and their carriages,
so as with the best advantage to their King, and the greatest
annoyance to the enemy, they might give seasonable and warm alarms
to the town of Mansoul. And this design of them did so hit, that,
I may say, they did almost what they would to the molestation of
the corporation.

For now could not Mansoul sleep securely as before, nor could
they now go to their debaucheries with that quietness as in times
past. For they had from the camp of Shaddai such frequent, warm,
and terrifying alarms; yea, alarms upon alarms, first at one gate,
and then at another, and again at all the gates at once, that
they were broken as to former peace. Yea, they had their alarms
so frequently, and that when the nights[116] were at longest, the
weather coldest, and so consequently the season most unseasonable;
that that winter was to the town of Mansoul a winter by itself.
Sometimes the trumpets would sound, and sometimes the slings
would whirl the stones into the town. Sometimes ten thousand of
the King's soldiers would be running round the walls of Mansoul
at midnight, shouting, and lifting up the voice for the battle.
Sometimes, again, some of them in the town would be wounded,
and their cry and lamentable voice would be heard, to the great
molestation of the now languishing town of Mansoul. Yea, so distressed
with those that laid siege against them were they, that, I dare
say, Diabolus their king had, in these days, his rest much broken.

In these days, as I was informed, new thoughts, and thoughts that
began to run counter one to another, began to possess the minds
of the men of the town of Mansoul. Some would say, 'There is no
living thus'; others would then reply, 'This will be over shortly.'
Then would a third stand up and answer, 'Let us turn to the King
Shaddai, and so put an end to these troubles.' And a fourth would
come in with a fear, saying, 'I doubt he will not receive us.'[117]
The old gentleman too, the Recorder, that was so before Diabolus
took Mansoul, he also began to talk aloud; and his words were now
to the town of Mansoul as if they were great claps of thunder. No
noise now so terrible to Mansoul as was his, with the noise of the
soldiers, and shoutings of the captains.

Also, things began to grow scarce in Mansoul; now the things that
her soul lusted after were departing from her. Upon all her pleasant
things there was a blast, and burning instead of beauty. Wrinkles
now, and some shows of the shadow of death, were upon the inhabitants
of Mansoul.[118] And now, O how glad would Mansoul have been to
have enjoyed quietness and satisfaction of mind, though joined
with the meanest condition in the world![119]

The captains also, in the deep of this winter, did send, by the
mouth of Boanerges' trumpeter, a summons to Mansoul to yield up
herself to the King, the great King Shaddai. They said it once, and
twice, and thrice; not knowing but that at some times there might
be in Mansoul some willingness to surrender up themselves unto them,
might they but have the colour of an invitation to do it under.
Yea, so far as I could gather, the town had been surrendered up to
them before now, had it not been for the opposition of old Incredulity,
and the fickleness of the thoughts of my Lord Will-be-will. Diabolus
also began to rave, wherefore Mansoul, as to yielding, was not
yet all of one mind, therefore, they still lay distressed under
these perplexing fears.[120]

I told you but now that they of the King's army had this winter
sent three times to Mansoul, to submit herself.

First. The first time the trumpeter went, he went with words of
peace, telling of them, 'That the captains, the noble captains of
Shaddai, did pity and bewail the misery of the now perishing town
of Mansoul; and were troubled to see them so much to stand in the
way of their own deliverance.' He said, moreover, 'That the captains
bid him tell them, that if now poor Mansoul would humble herself,
and turn, her former rebellions and most notorious treasons should,
by their merciful King, be forgiven them, yea, and forgotten too.'
And having bid them 'beware that they stood not in their own way,
that they opposed not themselves, nor made themselves their own
losers,' he returned again into the camp.

Second. The second time the trumpeter went, he did treat them
a little more roughly. For after sound of trumpet, he told them,
'That their continuing in their rebellion did but chafe and heat
the spirit of the captains, and that they were resolved to make a
conquest of Mansoul, or to lay their bones before the town walls.'

Third. He went again the third time, and dealt with them yet more
roughly; telling of them, 'That now, since they had been so horribly
profane, he did not know--not certainly know--whether the captains
were inclining to mercy or judgment; only,' said he, 'they
commanded me to give you a summons to open the gates unto them.'
So he returned, and went into the camp.

These three summons, and especially the two last, did so distress
the town, that they presently called a consultation; the result of
which was this, that my Lord Will-be-will should go up to Ear-gate,
and there, with sound of trumpet, call to the captains of the camp
for a parley. Well, the Lord Will-be-will sounded upon the wall,
so the captains came up in their harness,[121] with their ten
thousands at their feet. The townsmen then told the captains that
they had heard and considered their summons, and would come to an
agreement with them, and with their King Shaddai, upon such certain
terms, articles, and propositions as, with and by the order of
their prince, they to them were appointed to propound--to wit,
they would agree upon these grounds to be one people with them.

1. 'If that those of their own company, as the now Lord Mayor and
their Mr. Forget-good, with their brave Lord Will-be-will, might,
under Shaddai, be still the governors of the town, castle, and
gates of Mansoul. 2. Provided that no man that now serveth under
their great giant Diabolus, be by Shaddai cast out of house, harbour,
or the freedom that he hath hitherto enjoyed in the famous town of
Mansoul. 3. That it shall be granted them, that they of the town
of Mansoul shall enjoy certain of their rights and privileges--to
wit, such as have formerly been granted them; and that they have
long lived in the enjoyment of, under the reign of their king
Diabolus, that now is, and long has been, their only Lord, and
great defender. 4. That no new law, officer, or executioner of
law or office, shall have any power over them, without their own
choice and consent.

'These be our propositions or conditions of peace; and upon these
terms,' said they, 'we will submit to your King.'[122]

But when the captains had heard this weak and feeble offer of the
town of Mansoul, and their high and bold demands, they made to them
again, by their noble captain, the Captain Boanerges, this speech
following:--

'O ye inhabitants of the town of Mansoul, when I heard your trumpet
sound for a parley with us, I can truly say I was glad; but when
you said you were willing to submit yourselves to our King and
Lord, then I was yet more glad. But when, by your silly provisoes
and foolish cavils, you laid the stumbling-block of your iniquity
before your own faces, then my gladness turned into sorrows, and
my hopeful beginnings of your return into languishing, fainting
fears.

'I count that old Ill-pause, the ancient enemy of Mansoul, did
draw up those proposals that now you present us with as terms of
an agreement, but they deserve not to be admitted to sound in the
ear of any man that pretends to have service for Shaddai. We do,
therefore, jointly, and that with the highest disdain, refuse and
reject such things as the greatest of iniquities (2 Tim 2:19).[123]

'But, O Mansoul! If you will give yourselves into our hands, or
rather into the hands of our King; and will trust him to make such
terms with, and for you, as shall seem good in his eyes--and I dare
say they shall be such as you shall find to be most profitable to
you--then we will receive you, and be at peace with you. But if
you like not to trust yourselves in the arms of Shaddai our King,
then things are but where they were before, and we know also what
we have to do.'

Then cried out old Incredulity, the Lord Mayor, and said, 'And
who, being out of the hands of their enemies, as ye see we are now,
will be so foolish as to put the staff out of their own hands, into
the hands of they know not who? I, for my part, will never yield
to so unlimited a proposition. Do we know the manner and temper
of their King? It is said by some, that he will be angry with his
subjects if but the breadth of an hair they chance to step out of
the way; and of others, that he requireth of them much more than
they can perform. Wherefore it seems, O Mansoul, to be thy wisdom,
to take good heed what thou dost in this matter; for if you once
yield, you give up yourselves to another, and so you are no more
your own! Wherefore to give up yourselves to an unlimited power,
is the greatest folly in the world. For now you indeed may repent;
but can never justly complain. But do you indeed know, when you
are his, which of you he will kill, and which of you he will save
alive; or whether he will not cut off every one of us, and send
out of his own country, another new people, and cause them to
inhabit this town?'[124]

This speech of the Lord Mayor undid all, and threw flat to the
ground their hopes of an accord. Wherefore the captains returned
to their trenches, to their tents, and to their men, as they were;
and the Mayor to the castle, and to his King.

Now Diabolus had waited for his return, for he had heard that they
had been at their points. So when he was come into the chamber
of state, Diabolus saluted him with 'Welcome, my Lord, how went
matters betwixt you to-day?' So the Lord Incredulity, with a low
conge,[125] told him the whole of the matter, saying, Thus and
thus said the captains of Shaddai, and thus and thus said I. The
which when it was told to Diabolus, he was very glad to hear it,
and said, 'My Lord Mayor, my faithful Incredulity, I have proved
thy fidelity above ten times already, but never yet found thee
false. I do promise thee, if we rub over this brunt, to prefer
thee to a place of honour, a place far better than to be Lord
Mayor of Mansoul. I will make thee my Universal Deputy, and thou
shalt, next to me, have all nations under thy hand; yea, and thou
shalt lay bands upon them that they may not resist thee, nor shall
any of our vassals walk more at liberty, but those that shall be
content to walk in thy fetters.'

Now came the Lord Mayor out from Diabolus, as if he had obtained
a favour indeed; wherefore to his habitation he goes in great
state, and thinks to feed himself well enough with hopes, until
the time came that his greatness should be enlarged.

But now, though the Lord Mayor and Diabolus did thus well agree,
yet this repulse to the brave captains put Mansoul into a mutiny.
For while old Incredulity went into the castle to congratulate his
Lord with what had passed, the old Lord Mayor that was so before
Diabolus came to the town, to wit, my Lord Understanding, and the old
Recorder, Mr. Conscience, getting intelligence of what had passed
at Ear-gate, for you must know that they might not be suffered
to be at that debate, lest they should then have mutinied for the
captains. But, I say, they got intelligence what had passed there,
and were much concerned therewith, wherefore, they, getting some
of the town together, began to possess them with the reasonableness
of the noble captains' demands, and with the bad consequences
that would follow upon the speech of old Incredulity, the Lord
Mayor--to wit, how little reverence he showed therein, either to
the captains, or to their King; also, how he implicitly charged
them with unfaithfulness, and treachery: for what less, quoth
they, could be made of his words, when he said he would not yield
to their proposition, and added, moreover, a supposition that he
would destroy us when before he had sent us word that he would
show us mercy.[126] The multitude being now possessed with the
conviction of the evil that old Incredulity had done, began to run
together by companies in all places, and in every corner of the
streets of Mansoul; and first they began to mutter, then to talk
openly, and after that they run to and fro, and cried as they
run, 'O the brave captains of Shaddai! Would we were under the
government of the captains, and of Shaddai their King.'[127] When
the Lord Mayor had intelligence that Mansoul was in an uproar,
down he comes to appease the people, and thought to have quashed
their heat with the bigness and the show of his countenance. But
when they saw him, they came running upon him, and had doubtless
done him a mischief, had he not betaken himself to house. However,
they strongly assaulted the house where he was, to have pulled it
down about his ears; but the place was too strong, so they failed
of that. So he taking some courage addressed himself, out at a
window, to the people in this manner:--

'Gentlemen, what is the reason that there is here such an uproar
to-day?'

UND. Then answered my Lord Understanding: 'It is even because that
thou and thy master have carried it not rightly, and as you should,
to the captains of Shaddai; for in three things you are faulty:--First,
In that you would not let Mr. Conscience and myself be at the
hearing of your discourse. Secondly, In that you propounded such
terms of peace, to the captains, that by no means could be granted,
unless they had intended that their Shaddai should have been only
a titular prince, and that Mansoul should still have had power by
law, to have lived in all lewdness and vanity before him, and so
by consequence Diabolus should still here be king in power, and
the other only king in name. Thirdly, For that thou didst thyself,
after the captains had showed us upon what conditions they would
have received us to mercy, even undo all again with thy unsavoury,
and unseasonable, and ungodly speech.'

INCRED. When old Incredulity had heard this speech, he cried out,
'Treason, treason: To your arms, to your arms, O ye, the trusty
friends of Diabolus in Mansoul.'[128]

UND. 'Sir, you may put upon my words what meaning you please, but
I am sure that the captains of such an high Lord as theirs is,
deserves a better treatment at your hands.'

INCRED. Then said old Incredulity, 'This is but little better.
But, Sir,' quoth he, 'what I spake, I spake for my prince, for his
government, and the quieting of the people, whom by your unlawful
actions you have this day set to mutiny against us.'

CONS. Then replied the old Recorder, whose name was Mr. Conscience,
and said, 'Sir, you ought not thus to retort upon what my Lord
Understanding hath said. It is evident enough that he hath spoken
the truth, and that you are an enemy to Mansoul; be convinced,
then, of the evil of your saucy and malapert language, and of the
grief that you have put the captains to; yea, and of the damages
that you have done to Mansoul thereby. Had you accepted of the
conditions, the sound of the trumpet and the alarm of war had now
ceased about the town of Mansoul; but that dreadful sound abides,
and your want of wisdom in your speech has been the cause of it.'

INCRED. Then said old Incredulity: 'Sir, If I live I will do your
errand to Diabolus, and there you shall have an answer to your
words. Meanwhile we will seek the good of the town, and not ask
counsel of you.'

UND. 'Sir, your prince and you are both foreigners to Mansoul, and
not the natives thereof. And who can tell but that when you have
brought us into greater straits, when you also shall see that
yourselves can be safe by no other means than by flight, you may
leave us and shift for yourselves, or set us on fire, and go away
in the smoke, or by the light of our burning, and so leave us in
our ruins.'

INCRED. 'Sir, you forget that you are under a governor, and that
you ought to demean yourself like a subject,[129] and know ye,
when my Lord the king shall hear of this day's work, he will give
you but little thanks for your labour.'

Now while these gentlemen were thus in their chiding words, down
come, from the walls and gates of the town, the Lord Will-be-will,
Mr. Prejudice, old Ill-pause, and several of the new-made aldermen
and burgesses, and they asked the reason of the hubbub and tumult.
And with that every man began to tell his own tale, so that nothing
could be heard distinctly. Then was a silence commanded, and the
old fox Incredulity began to speak. 'My Lord,' quoth he, 'here
are a couple of peevish gentlemen, that have, as a fruit of their
bad dispositions, and, as I fear, through the advice of one Mr.
Discontent, tumultuously gathered this company against me this
day; and also attempted to run the town into acts of rebellion
against our prince.'

Then stood up all the Diabolonians that were present, and affirmed
these things to be true.

Now when they that took part with my Lord Understanding, and with
Mr. Conscience, perceived that they were like to come to the worst,
for that force and power was on the other side, they came in for
their help and relief. So a great company was on both sides.[130]
Then they on Incredulity's side would have had the two old gentlemen
presently away to prison; but they on the other side said they
should not. Then they began to cry up parties again; the Diabolonians
cried up old Incredulity, Forget-good, the new aldermen, and their
great one Diabolus; and the other party, they as fast cried up
Shaddai, the captains, his laws, their mercifulness, and applauded
their conditions and ways. Thus the bickerment went awhile, at
last they passed from words to blows, and now there were knocks on
both sides. The good old gentleman, Mr. Conscience, was knocked down
twice by one of the Diabolonians, whose name was Mr. Benumbing.
And my Lord Understanding had like to have been slain with an
harquebus, but that he that shot wanted to take his aim aright. Nor
did the other side wholly escape, for there was one Mr. Rashhead,
a Diabolonian, that had his brains beaten out by Mr. Mind, the
Lord Will-be-will's servant; and it made me laugh to see how old
Mr. Prejudice was kicked and tumbled about in the dirt. For though
a while since he was made captain of a company of the Diabolonians,
to the hurt and damage of the town; yet now they had got him under
their feet; and I will assure you he had by some of the Lord
Understanding's party his crown soundly cracked to boot. Mr.
Anything also, he became a brisk man in the broil, but both sides
were against him, because he was true to none. Yet he had for his
malapertness one of his legs broken, and he that did it wished
it had been his neck. Much harm more was done on both sides, but
this must not be forgotten, it was now a wonder to see my Lord
Will-be-will so indifferent as he was; he did not seem to take
one side more than another, only it was perceived that he smiled
to see how old Prejudice was tumbled up and down in the dirt.
Also when Captain Anything came halting up before him, he seemed
to take but little notice of him.[131]

[CHAPTER VI.]

[CONTENTS:--Lord Understanding and Mr. Conscience imprisoned as
authors of the disturbance--A conference of the besieging officers,
who agree to petition Shaddai for further assistance--The petition
approved at court--Emmanuel, the King's son, is appointed to conquer
the town--Marches with a great army and surrounds Mansoul, which
is strongly fortified against him.]

Now when the uproar was over, Diabolus sends for my Lord
Understanding, and Mr. Conscience, and claps them both up in prison,
as the ring-leaders and managers of this most heavy riotous rout
in Mansoul. So now the town began to be quiet again, and the
prisoners were used hardly; yea, he thought to have made them away,
but that the present juncture did not serve for that purpose, for
that war was in all their gates.[132] But let us return again to
our story. The captains, when they were gone back from the gate,
and were come into the camp again, called a council of war, to
consult what was further for them to do. Now some said, Let us go
up presently and fall upon the town, but the greatest part thought
rather better it would be to give them another summons to yield;
and the reason why they thought this to be best was, because, that
so far as could be perceived, the town of Mansoul now was more
inclinable than heretofore. And if, said they, while some of them
are in a way of inclination, we should by ruggedness give them
distaste, we may set them further from closing with our summons,
than we would be willing they should.[133]

Wherefore to this advice they agreed, and called a trumpeter, put
words into his mouth, set him his time, and bid him God speed.
Well, many hours were not expired before the trumpeter addressed
himself to his journey. Wherefore, coming up to the wall of the
town, he steereth his course to Ear-gate, and there sounded, as he
was commanded. They, then, that were within came out to see what
was the matter, and the trumpeter made them this speech following:--

'O hard-hearted, and deplorable town of Mansoul, how long wilt thou
love thy sinful, sinful simplicity, and ye fools delight in your
scorning? As yet despise you the offers of peace, and deliverance?
As yet will ye refuse the golden offers of Shaddai, and trust to
the lies and falsehoods of Diabolus? Think you when Shaddai shall
have conquered you, that the remembrance of these your carriages
towards him, will yield you peace and comfort; or that, by ruffling
language, you can make him afraid as a grasshopper? Doth he entreat
you, for fear of you? Do you think that you are stronger than he?
Look to the heavens, and behold, and consider the stars, how high
are they? Can you stop the sun from running his course, and hinder
the moon from giving her light? Can you count the number of the
stars, or stay the bottles of heaven? Can you call for the waters
of the sea, and cause them to cover the face of the ground? Can
you behold every one that he is proud, and abase him, and bind
their faces in secret?[134] Yet these are some of the works of
our King, in whose name, this day, we come up unto you, that you
may be brought under his authority. In his name, therefore, I
summon you again, to yield up yourselves to his captains.'

At this summons the Mansoulians seemed to be at a stand, and knew
not what answer to make; wherefore Diabolus forthwith appeared,
and took upon him to do it himself, and thus he begins, but turns
his speech to them of Mansoul:--

'Gentlemen,' quoth he, 'and my faithful subjects, if it is true
that this summoner hath said concerning the greatness of their
King, by his terror you will always be kept in bondage, and so be
made to sneak. Yea, how can you now, though he is at a distance,
endure to think of such a mighty one? And if not to think of him,
while at a distance, how can you endure to be in his presence? I,
your prince, am familiar with you, and you may play with me as you
would with a grasshopper. Consider, therefore, what is for your
profit, and remember the immunities that I have granted you.
Farther, if all be true that this man hath said, how comes it to
pass that the subjects of Shaddai are so enslaved in all places
where they come? None in the universe so unhappy as they, none so
trampled upon as they.[135] Consider, my Mansoul. Would thou wert
as loath to leave me as I am loath to leave thee! But consider,
I say, the ball is yet at thy foot; liberty you have, if you know
how to use it; yea, a king you have too, if you can tell how to
love and obey him.'

Upon this speech, the town of Mansoul did again harden their
hearts yet more against the captains of Shaddai. The thoughts of
his greatness did quite quash them, and the thoughts of his holiness
sunk them in despair.[136] Wherefore, after a short consultation,
they, of the Diabolonian party they were, sent back this word by
the trumpeter, 'That, for their parts, they were resolved to stick
to their king; but never to yield to Shaddai.' So it was but in
vain to give them any further summons, for they had rather die
upon the place than yield. And now things seemed to be gone quite
back, and Mansoul to be out of reach or call; yet the captains,
who knew what their Lord could do, would not yet be beat out of
heart. They therefore sent them another summons, more sharp and
severe than the last; but the oftener they were sent to, to be
reconciled to Shaddai, the further off they were. 'As they called
them, so they went from them': yea, 'though they called them to
the Most High' (Hosea 11:2,7).

So they ceased that way to deal with them any more, and inclined
to think of another way. The captains, therefore, did gather
themselves together, to have free conference among themselves, to
know what was yet to be done to gain the town, and to deliver it
from the tyranny of Diabolus. And one said after this manner, and
another after that. Then stood up the right noble, the Captain
Conviction, and said, 'My brethren, mine opinion is this:--

'First. That we continually play our slings into the town, and keep
it in a continual alarm, molesting of them day and night; by thus
doing we shall stop the growth of their rampant spirit. For a lion
may be tamed by continual molestation.[137]

'Second. This done, I advise that, in the next place, we, with one
consent, draw up a petition to our Lord Shaddai; by which, after
we have showed our King the condition of Mansoul, and of affairs
here, and have begged his pardon for our no better success, we will
earnestly implore his Majesty's help, and that he will please to
send us more force and power; and some gallant and well-spoken
commander to head them; that so his Majesty may not lose the benefit
of these his good beginnings, but may complete his conquest upon
the town of Mansoul.'[138]

To this speech of the noble Captain Conviction, they, as one man,
consented; and agreed that a petition should forthwith be drawn up,
and sent by a fit man, away to Shaddai with speed. The contents of
the petition were thus:--

'Most gracious and glorious King, the Lord of the best world, and
the builder of the town of Mansoul: We have, dread Sovereign, at
thy commandment, put our lives in jeopardy, and at thy bidding made
a war upon the famous town of Mansoul. When we went up against
it, we did, according to our commission, first offer conditions
of peace unto it. But they, great King, set light by our counsel,
and would none of our reproof (Matt 22:5; Prov 1:25-30; Zech
10:11,12). They were for shutting of their gates, and for keeping
us out of the town. They also mounted their guns, they sallied out
upon us, and have done us what damage they could; but we pursued
them, with alarm upon alarm, requiting of them with such retribution
as was meet, and have done some execution upon the town. Diabolus,
Incredulity, and Will-be-will are the great doers against us; now
we are in our winter quarters, but so as that we do yet with an
high hand molest and distress the town. Once, as we think, had
we had but one substantial friend in the town, such as would but
have seconded the sound of our summons as they ought, the people
might have yielded themselves. But there were none but enemies there,
nor any to speak in behalf of our Lord to the town; wherefore,
though we have done as we could, yet Mansoul abides in a state
of rebellion against thee.[139] Now, King of kings, let it please
thee to pardon the unsuccessfulness of thy servants, who have been
no more advantageous in so desirable a work as the conquering of
Mansoul is; and send, Lord, as we now desire, more forces to Mansoul,
that it may be subdued; and a man to head them, that the town may
both love and fear. We do not thus speak because we are willing
to relinquish the wars--for we are for laying of our bones against
the place--but that the town of Mansoul may be won for thy Majesty.
We also pray thy Majesty for expedition in this matter, that after
their conquest, we may be at liberty to be sent about other thy
gracious designs. Amen.'

The petition thus drawn up was sent away with haste to the King,
by the hand of that good man, Mr. Love-to-Mansoul.

When this petition was come to the palace of the King, who should
it be delivered to but to the King's Son. So he took it and read
it, and because the contents of it pleased him well, he mended,
and also in some things, added to the petition himself. So after
he had made such amendments and additions as he thought convenient,
with his own hand, he carried it in to the King; to whom when he
had with obeisance delivered it, he put on authority, and spake to
it himself.[140]

Now the King, at the sight of the petition, was glad; but how much
more think you, when it was seconded by his Son? It pleased him
also to hear that his servants that camped against Mansoul were so
hearty in the work, and so steadfast in their resolves, and that
they had already got some ground upon the famous town of Mansoul.

Wherefore the King called to him Emmanuel his Son, who said, Here
am I, my Father. Then said the King, Thou knowest, as I do myself,
the condition of the town of Mansoul, and what we have purposed,
and what thou hast done to redeem it. Come now, therefore, my Son,
and prepare thyself for the war, for thou shalt go to my camp at
Mansoul. Thou shalt also there prosper, and prevail, and conquer
the town of Mansoul.

Then said the King's Son, Thy law is within my heart. I delight
to do thy will (Heb 10). This is the day that I have longed for,
and the work that I have waited for all this while. Grant me,
therefore, what force thou shalt in thy wisdom think meet, and I
will go, and will deliver from Diabolus, and from his power, thy
perishing town of Mansoul. My heart has been often pained within
me for the miserable town of Mansoul; but now it is rejoiced, but
now it is glad. And with that he leaped over the mountains for
joy, saying, I have not, in my heart, thought anything too dear
for Mansoul; the day of vengeance is in mine heart for thee,
my Mansoul; and glad am I that thou, my Father, hast made me the
Captain of their salvation (Heb 2:10). And I will now begin to
plague all those that have been a plague to my town of Mansoul,
and will deliver it from their hand.

When the King's Son had said thus to his Father, it presently flew
like lightning round about at court; yea, it there became the only
talk what Emmanuel was to go to do for the famous town of Mansoul.
But you cannot think how the courtiers too were taken with this
design of the Prince. Yea, so affected were they with this work,
and with the justness of the war, that the highest Lord and greatest
peer of the kingdom did covet to have commissions under Emmanuel,
to go to help to recover again to Shaddai the miserable town of
Mansoul.[141]

Then was it concluded that some should go and carry tidings to
the camp that Emmanuel was to come to recover Mansoul, and that
he would bring along with him so mighty, so impregnable a force,
that he could not be resisted. But oh, how ready were the high
ones at court to run like lackeys to carry these tidings to the
camp that was at Mansoul! Now when the captains perceived that
the King would send Emmanuel his Son, and that it also delighted
the Son to be sent on this errand by the great Shaddai, his Father,
they also, to show how they were pleased at the thoughts of his
coming, gave a shout that made the earth rend at the sound thereof.
Yea, the mountains did answer again by echo, and Diabolus himself
did totter and shake.

For you must know, that though the town of Mansoul itself was not
much, if at all, concerned with the project--for, alas for them,
they were wofully besotted, for they chiefly regarded their pleasure
and their lusts--yet Diabolus their governor was; for he had his
spies continually abroad, who brought him intelligence of all
things, and they told him what was doing at court against him, and
that Emmanuel would shortly certainly come with a power to invade
him. Nor was there any man at court, nor peer of the kingdom, that
Diabolus so feared as he feared this Prince. For if you remember,
I showed you before that Diabolus had felt the weight of his hand
already. So that, since it was he that was to come, this made him
the more afraid. Well, you see how I have told you that the King's
Son was engaged to come from the court to save Mansoul, and that
his Father had made him the Captain of the forces. The time,
therefore, of his setting forth being now expired, he addressed
himself for his march, and taketh with him, for his power, five
noble captains and their forces.[142]

The first was that famous captain, the noble Captain Credence.
His were the red colours, and Mr. Promise bore them, and for a
scutcheon he had the holy lamb and golden shield. And he had ten
thousand men at his feet (John 1:29; Eph 6:16).

The second was that famous captain, the Captain Good-hope. His
were the blue colours, his standard-bearer was Mr. Expectation,
and for a scutcheon he had the three golden anchors.[143] And he
had ten thousand men at his feet (Heb 6:19).

The third captain was that valiant captain, the Captain Charity.
His standard-bearer was Mr. Pitiful, his were the green colours,
and for his scutcheon he had three naked orphans embraced in the
bosom. And he had ten thousand men at his feet (1 Cor 13).

The fourth was that gallant commander, the Captain Innocent. His
standard-bearer was Mr. Harmless, his were the white colours, and
for his scutcheon he had the three golden doves (Heb 10:16).

The fifth was the truly loyal and well-beloved captain, the Captain
Patience. His standard-bearer was Mr. Suffer-long, his were the
black colours, and for a scutcheon he had three arrows through the
golden heart (Heb 6:12).

These were Emmanuel's captains, these their standard-bearers,
their colours, and their scutcheons,[144] and these the men under
their command. So, as was said, the brave Prince took his march
to go to the town of Mansoul. Captain Credence led the van, and
Captain Patience brought up the rear. So the other three, with
their men, made up the main body; the Prince himself riding in
his chariot at the head of them.[145]

But when they set out for their march, oh how the trumpets sounded,
their armour glittered, and how the colours waved in the wind! The
Prince's armour was all of gold, and it shone like the sun in the
firmament. The captains' armour was of proof, and was in appearance
like the glittering stars. There were also some from the court
that rode reformades,[146] for the love that they had to the King
Shaddai, and for the happy deliverance of the town of Mansoul.[147]

Emmanuel also, when he had thus set forward to go to recover the
town of Mansoul, took with him, at the commandment of his Father,
forty-four battering-rams, and twelve slings,[148] to whirl stones
withal. Every one of these was made of pure gold; and these they
carried with them in the heart and body of their army, all along
as they went to Mansoul.

So they marched till they came within less than a league of the
town. And there they lay till the first four captains came thither,
to acquaint him with matters. Then they took their journey to go
to the town of Mansoul, and unto Mansoul they came. But when the
old soldiers that were in the camp saw that they had new forces
to join with, they again gave such a shout before the walls of
the town of Mansoul, that it put Diabolus into another fright. So
they sat down before the town, not now as the other four captains
did, to wit, against the gates of Mansoul only; but they environed
it round on every side, and beset it behind and before; so that
now, let Mansoul look which way it will, it saw force and power
lie in siege against it. Besides, there were mounts cast up against
it.

The Mount Gracious was on the one side, and Mount Justice was on
the other; further, there were several small banks and advance-ground--as
Plain-truth Hill, and No-sin Banks--where many of the slings were
placed against the town. Upon Mount Gracious were planted four,
and upon Mount Justice were planted as many; and the rest were
conveniently placed in several parts round about the town. Five
of the best battering-rams--that is, of the biggest of them--were
placed upon Mount Hearken; a mount cast up hard by Ear-gate, with
intent to break that open.[149]

Now, when the men of the town saw the multitude of the soldiers
that were come up against the place, and the rams and slings, and
the mounts on which they were planted, together with the glittering
of the armour and the waving of their colours, they were forced
to shift and shift, and again to shift their thoughts, but they
hardly changed for thoughts more stout, but rather for thoughts
more faint. For though before they thought themselves sufficiently
guarded, yet now they began to think that no man knew what would
be their hap or lot.

When the good Prince Emmanuel had thus beleaguered Mansoul; in
the first place he hangs out the white flag, which he caused to
be set up among the golden slings that were planted upon Mount
Gracious. And this he did for two reasons: 1. To give notice to
Mansoul that he could and would yet be gracious if they turned
to him. 2. And that he might leave them the more without excuse,
should he destroy them, they continuing in their rebellion.

So the white flag, with the three golden doves on it, was hanged
out for two days together, to give them time and space to consider.
But they, as was hinted before, as if they were unconcerned, made
no reply to the favourable signal of the Prince. Then he commanded,
and they set the red flag upon that mount called Mount Justice.
It was the red flag of Captain Judgment, whose scutcheon was the
burning fiery furnace, and this also stood waving before them in
the wind for several days together. But look how they carried it
under the white flag when that was hanged out, so did they also
when the red one was, and yet he took no advantage of them.

Then he commanded again that his servants would hang out the
black flag of defiance against them, whose scutcheon was the three
burning thunder-bolts. But as unconcerned was Mansoul at this as
at those that went before. But when the Prince saw that neither
mercy, nor judgment, nor execution of judgment, would or could come
near the heart of Mansoul, he was touched with much compunction,
and said, 'Surely this strange carriage of the town of Mansoul
doth rather arise from ignorance of the manner and feats of war,
than from a secret defiance of us, and abhorrence of their own
lives; or, if they know the manner of the war of their own, yet not
the rites and ceremonies of the wars in which we are concerned,
when I make wars upon mine enemy Diabolus.'

Therefore, he sent to the town of Mansoul, to let them know what
he meant by those signs and ceremonies of the flag, and also to
know of them which of the things they would choose, whether grace
and mercy, or judgment and the execution of judgment. All this
while they kept their gates shut with locks, bolts, and bars, as
fast as they could; their guards, also, were doubled, and their
watch made as strong as they could. Diabolus also did pluck up
what heart he could to encourage the town to make resistance.

The townsmen also made answer to the Prince's messenger, in
substance, according to that which follows:--

'Great Sir, as to what by your messenger you have signified to us,
whether we will accept of your mercy or fall by your justice, we
are bound by the law and custom of this place, and can give you no
positive answer. For it is against the law, government, and the
prerogative royal of our king, to make either peace or war without
him. But this we will do, we will petition that our prince will
come down to the wall, and there give you such treatment as he
shall think fit, and profitable for us.'

When the good Prince Emmanuel heard this answer, and saw the
slavery and bondage of the people, and how much content they were
to abide in the chains of the tyrant Diabolus, it grieved him at
the heart. And, indeed, when at any time he perceived that any
were contented under the slavery of the giant, he would be affected
with it.

But to return again to our purpose. After the town had carried this
news to Diabolus, and had told him, moreover, that the Prince that
lay in the leaguer[150] without the wall, waited upon them for an
answer, he refused, and huffed as well as he could, but in heart
he was afraid. Then, said he, I will go down to the gates myself,
and give him such an answer as I think fit. So he went down to
Mouth-gate, and there addressed himself to speak to Emmanuel, but
in such language as the town understood not, the contents whereof
were as follows:--

'O thou great Emmanuel, Lord of all the world, I know thee that
thou art the Son of the great Shaddai! Wherefore art thou come
to torment me, and to cast me out of my possession? This town of
Mansoul, as thou very well knowest, is mine, and that by twofold
right. 1. It is mine by right of conquest, I won it in the open
field. And shall the prey be taken from the mighty, or the lawful
captive be delivered? 2. This town of Mansoul is mine also by
their subjection. They have opened the gates of their town unto
me, they have sworn fidelity to me, and have openly chosen me to
be their king. They have also given their castle into my hands;
yea, they have put the whole strength of Mansoul under me.

Moreover, this town of Mansoul hath disavowed thee; yea, they have
cast thy law, thy name, thy image, and all that is thine, behind
their back, and have accepted, and set up in their room, my law,
my name, mine image, and all that ever is mine. Ask else thy
captains, and they will tell thee that Mansoul hath, in answer to
all their summons, shown love and loyalty to me; but always disdain,
despite, contempt, and scorn to thee and thine. Now thou art the
Just One and the Holy, and shouldest do no iniquity; depart then, I
pray thee, therefore, from me, and leave me to my just inheritance,
peaceably.'

This oration was made in the language of Diabolus himself. For
although he can, to every man, speak in their own language--else he
could not tempt them all as he does--yet he has a language proper
to himself, and it is the language of the infernal cave, or black
pit.

Wherefore the town of Mansoul, poor hearts, understood him not, nor
did they see how he crouched and cringed, while he stood before
Emmanuel their Prince. Yea, they all this while took him to be
one of that power and force that by no means could be resisted.
Wherefore, while he was thus entreating that he might yet have his
residence there, and that Emmanuel would not take it from him by
force, the inhabitants boasted even of his valour, saying, 'Who is
able to make war with him?'

Well, when this pretended king had made an end of what he would
say, Emmanuel, the golden Prince, stood up and spake, the contents
of whose words follow:--

'Thou deceiving one,' said he, 'I have in my Father's name, in
mine own name, and on the behalf and for the good of this wretched
town of Mansoul, somewhat to say unto thee. Thou pretendest
a right, a lawful right, to the deplorable town of Mansoul, when
it is most apparent to all my Father's court, that the entrance
which thou hast obtained in at the gates of Mansoul was through
thy lies and falsehood. Thou beliedst my Father, thou beliedst
his law, and so deceivedst the people of Mansoul. Thou pretendest
that the people have accepted thee for their king, their captain,
and right liege-Lord, but that also was by the exercise of deceit
and guile. Now, if lying wiliness, sinful craft, and all manner
of horrible hypocrisy, will go in my Father's court for equity
and right, in which court thou must be tried, then will I confess
unto thee that thou hast made a lawful conquest. But alas, what
thief, what tyrant, what devil is there that may not conquer
after this sort? But I can make it appear, O Diabolus, that thou,
in all thy pretences to a conquest of Mansoul, hast nothing of
truth to say. Thinkest thou this to be right, that thou didst put
the lie upon my Father, and madest him, to Mansoul, the greatest
deluder in the world? And what sayest thou to thy perverting,
knowingly, the right purport and intent of the law? Was it good
also that thou madest a prey of the innocency and simplicity of
the now miserable town of Mansoul? Yea, thou didst overcome Mansoul
by promising to them happiness in their transgressions against my
Father's law, when thou knewest, and couldest not but know, hadst
thou consulted nothing but thine own experience, that that was the
way to undo them. Thou hast also thyself--O thou master of enmity,
of despite--defaced my Father's image in Mansoul, and set up thy
own in its place, to the great contempt of my Father, the heightening
of thy sin, and to the intolerable damage of the perishing town
of Mansoul. Thou hast, moreover--as if all these were but little
things with thee--not only deluded and undone this place, but, by
thy lies and fradulent carriage hast set them against their own
deliverance. How hast thou stirred them up against my Father's
captains, and made them to fight against those that were sent of
him to deliver them from their bondage! All these things and very
many more thou hast done against thy light, and in contempt of
my Father and of his law; yea, and with design to bring under his
displeasure for ever the miserable town of Mansoul. I am therefore
come to avenge the wrong that thou hast done to my Father, and to
deal with thee for the blasphemies wherewith thou hast made poor
Mansoul blaspheme his name. Yea, upon thy head, thou prince of
the infernal cave, will I require it.

'As for myself, O Diabolus, I am come against thee by lawful power,
and to take, by strength of hand, this town of Mansoul out of thy
burning fingers. For this town of Mansoul is mine, O Diabolus,
and that by undoubted right, as all shall see that will diligently
search the most ancient and most authentic records, and I will
plead my title to it, to the confusion of thy face.

'First. For the town of Mansoul, my Father built and did fashion it
with his hand. The palace also that is in the midst of that town,
he built it for his own delight. This town of Mansoul therefore is
my Father's, and that by the best of titles; and he that gainsays
the truth of this must lie against his soul.

'Second. O thou master of the lie, this town of Mansoul is mine.

'1. For that I am my Father's heir, his firstborn, and the only
delight of his heart. I am therefore come up against thee in mine
own right, even to recover mine own inheritance out of thine hand
(Heb 1:2; John 16:15).

'2. But further, as I have a right and title to Mansoul, by being
my Father's heir, so I have also by my Father's donation. His it
was, and he gave it me (John 17); nor have I at any time offended
my Father, that he should take it from me and give it to thee.
Nor have I been forced by playing the bankrupt to sell, or set to
sale to thee, my beloved town of Mansoul (Isa 1:1). Mansoul is my
desire, my delight, and the joy of my heart. But,

'3. Mansoul is mine by right of purchase. I have bought it, O
Diabolus, I have bought it to myself. Now, since it was my Father's
and mine, as I was his heir; and since also I have made it mine
by virtue of a great purchase, it followeth that, by all lawful
right the town of Mansoul is mine, and that thou art an usurper, a
tyrant, and traitor, in thy holding possession thereof. Now, the
cause of my purchasing of it was this: Mansoul had trespassed
against my Father; now my Father had said, that in the day that
they broke his law they should die. Now it is more possible for
heaven and earth to pass away, than for my Father to break his
word (Matt 5:18). Wherefore, when Mansoul had sinned indeed by
hearkening to thy lie, I put in and became a surety to my Father,
body for body, and soul for soul, that I would make amends for
Mansoul's transgressions; and my Father did accept thereof. So
when the time appointed was come, I gave body for body, soul for
soul, life for life, blood for blood, and so redeemed my beloved
Mansoul.

'4. Nor did I do this to the halves; my Father's law and justice
that were both concerned in the threatening upon transgression,
are both now satisfied, and very well content that Mansoul should
be delivered.

'5. Nor am I come out this day against thee but by commandment of
my Father; it was he that said unto me, Go down and deliver Mansoul.

'Wherefore, be it known unto thee, O thou fountain of deceit, and
be it also known to the foolish town of Mansoul, that I am not
come against thee this day without my Father.

'And now,' said the golden-headed Prince, 'I have a word to the
town of Mansoul'; but so soon as mention was made that he had
a word to speak to the besotted town of Mansoul, the gates were
double-guarded, and all men commanded not to give him audience, so
he proceeded, and said, 'O unhappy town of Mansoul, I cannot but
be touched with pity and compassion for thee. Thou hast accepted
of Diabolus for thy king, and art become a nurse and minister of
Diabolonians against thy Sovereign Lord. Thy gates thou hast opened
to him, but hast shut them fast against me; thou hast given him
an hearing, but hast stopped thine ears at my cry; he brought
to thee thy destruction, and thou didst receive both him and it:
I am come to thee bringing salvation, but thou regardest me not.
Besides, thou hast, as with sacrilegious hands, taken thyself
with all that was mine in thee, and hast given all to my foe, and
to the greatest enemy my Father has. You have bowed and subjected
yourselves to him; you have vowed and sworn yourselves to be his.
Poor Mansoul! what shall I do unto thee? Shall I save thee? shall
I destroy thee? What shall I do unto thee? shall I fall upon thee
and grind thee to powder, or make thee a monument of the richest
grace? What shall I do unto thee? Hearken, therefore, thou town of
Mansoul, hearken to my word, and thou shalt live. I am merciful,
Mansoul, and thou shalt find me so; shut me not out of thy gates
(Cant 5:2).

'O Mansoul, neither is my commission, nor inclination, at all to do
thee hurt; why fliest thou so fast from thy friend, and stickest
so close to thine enemy? Indeed, I would have thee, because it
becomes thee, to be sorry for thy sin; but do not despair of life,
this great force is not to hurt thee, but to deliver thee from
thy bondage, and to reduce thee to thy obedience (Luke 9:56; John
12:47).

'My commission, indeed, is to make a war upon Diabolus thy king,
and upon all Diabolonians with him; for he is the strong man armed
that keeps the house, and I will have him out; his spoils I must
divide,[151] his armour I must take from him, his hold I must cast
him out of, and must make it an habitation for myself. And this,
O Mansoul, shall Diabolus know, when he shall be made to follow
me in chains, and when Mansoul shall rejoice to see it so.

'I could, would I now put forth my might, cause that forthwith he
should leave you and depart; but I have it in my heart so to deal
with him, as that the justice of the war that I shall make upon
him may be seen and acknowledged by all. He hath taken Mansoul
by fraud, and keeps it by violence and deceit; and I will make
him bare and naked in the eyes of all observers. All my words are
true, I am mighty to save, and will deliver my Mansoul out of his
hand.'[152]

This speech was intended chiefly for Mansoul, but Mansoul would
not have the hearing of it. They shut up Ear-gate, they barricaded
it up, they kept it locked and bolted; they set a guard thereat,
and commanded that no Mansoulonian should go out to him, nor that
any from the camp should be admitted into the town; all this they
did, so horribly had Diabolus enchanted them to do, and seek to
do for him, against their rightful Lord and Prince; wherefore no
man, nor voice, nor sound of man that belonged to the glorious
host, was to come into the town.[153]

[CHAPTER VII.]

[CONTENTS:--Emmanuel prepares to make war upon Mansoul--Diabolus
sends Mr. Loth-to-stoop with proposals for peace--These proposals
being dishonourable to Emmanuel, are all rejected--Again Diabolus
proposes to patch up a peace by reformation, offering to become
Emmanuel's deputy in that business--This proposal also rejected--New
preparations made for battle--Diabolus, expecting to be obliged to
abandon the town, does much mischief--Ear-gate, violently assaulted
by the battering-rams, at length gives way, and is broken to
pieces--Emmanuel's forces enter the town, and take possession of
the Recorder's house--Several mischievous Diabolonians are killed.]

So when Emmanuel saw that Mansoul was thus involved in sin, he
calls his army together, since now also his words were despised,
and gave out a commandment throughout all his host to be ready
against the time appointed. Now, forasmuch as there was no way
lawfully to take the town of Mansoul, but to get in by the gates,
and at Ear-gate as the chief, therefore he commanded his captains
and commanders to bring their rams, their slings, and their men,
and place them at Eye-gate and Ear-gate, in order to his taking
the town.

When Emmanuel had put all things in readiness to give Diabolus battle,
he sent again to know of the town of Mansoul if in peaceable manner
they would yield themselves, or whether they were yet resolved
to put him to try the utmost extremity. Then they together, with
Diabolus their king, called a council of war, and resolved upon
certain propositions that should be offered to Emmanuel, if he
will accept thereof, so they agreed; and then the next was who
should be sent on this errand. Now there was in the town of Mansoul
an old man, a Diabolonian, and his name was Mr. Loth-to-stoop, a
stiff man in his way, and a great doer for Diabolus; him therefore
they sent, and put into his mouth what he should say.[154] So he
went, and came to the camp to Emmanuel; and when he was come, a
time was appointed to give him audience. So at the time he came,
and after a Diabolonian ceremony or two, he thus began, and said,
'Great Sir, that it may be known unto all men how good-natured a
prince my master is, he hath sent me to tell your Lordship that
he is very willing, rather than to go to war, to deliver up into
your hands one-half of the town of Mansoul (Titus 1:16). I am therefore
to know if your Mightiness will accept of this proposition.'[155]

Then said Emmanuel, 'The whole is mine by gift and purchase,
wherefore I will never lose one-half.'

Then said Mr. Loth-to-stoop, 'Sir, my master hath said, that he
will be content that you shall be the nominal and titular Lord of
all, if he may possess but a part' (Luke 13:25).

Then Emmanuel answered, 'The whole is mine really; not in name
and word only: wherefore I will be the sole Lord and possessor of
all, or of none at all of Mansoul.'

Then Mr. Loth-to-stoop said again, 'Sir, behold the condescension
of my master! He says that he will be content, if he may but have
assigned to him some place in Mansoul as a place to live privately
in, and you shall be Lord of all the rest' (Acts 5:1-5).

Then said the golden Prince, 'All that the Father giveth me, shall
come to me; and of all that he hath given me I will lose nothing,
no, not a hoof, nor a hair. I will not therefore, grant him, no,
not the least corner of Mansoul to dwell in, I will have all to
myself.'

Then Loth-to-stoop said again, 'But, sir, suppose that my Lord
should resign the whole town to you, only with this proviso,
that he sometimes, when he comes into this country, may, for old
acquaintance' sake, be entertained as a way-faring man for two
days, or ten days or a month, or so; may not this small matter be
granted?'

Then said Emmanuel, 'No: he came as a way-faring man to David, nor
did he stay long with him, and yet it had like to have cost David
his soul (2 Sam 12:1-5). I will not consent that he ever should
have any harbour more there.'

Then said Mr. Loth-to-stoop, 'Sir, you seem to be very hard.
Suppose my master should yield to all that your lordship hath said,
provided that his friends and kindred in Mansoul may have liberty
to trade in the town, and to enjoy their present dwellings; may
not that be granted, sir?'

Then said Emmanuel, 'No: that is contrary to my Father's will; for
all, and all manner of Diabolonians that now are, or that at any
time shall be found in Mansoul, shall not only lose their lands and
liberties, but also their lives' (Rom 6:13; Gal 5:24; Col 3:5).

Then said Mr. Loth-to-stoop again, 'But, sir, may not my master, and
great Lord, by letters, by passengers, by accidental opportunities,
and the like, maintain, if he shall deliver up all unto thee, some
kind of old friendship with Mansoul' (John 10:8).

Emmanuel answered, 'No, by no means; forasmuch as any such fellowship,
friendship, intimacy, or acquaintance in what way, sort, or mode
soever maintained, will tend to the corrupting of Mansoul, the
alienating of their affections from me, and the endangering of
their peace with my Father.'

Mr. Loth-to-stoop yet added further; saying, 'But, great sir,
since my master hath many friends, and those that are dear to him
in Mansoul, may he not, if he shall depart from them, even of his
bounty and good-nature, bestow upon them, as he sees fit, some
tokens of his love and kindness, that he had for them, to the end
that Mansoul, when he is gone, may look upon such tokens of kindness
once received from their old friend, and remember him who was
once their King, and the merry times that they sometimes enjoyed
one with another, while he and they lived in peace together.'

Then said Emmanuel, 'No; for if Mansoul come to be mine, I shall
not admit of, nor consent that there should be the least scrap,
shred, or dust of Diabolus left behind, as tokens or gifts bestowed
upon any in Mansoul, thereby to call to remembrance the horrible
communion that was betwixt them and him' (Rom 6:12-13).

'Well sir,' said Mr. Loth-to-stoop, 'I have one thing more to
propound, and then I am got to the end of my commission. Suppose
that when my master is gone from Mansoul, any that shall yet live
in the town should have such business of high concerns to do, that
if they be neglected the party shall be undone; and suppose, sir,
that nobody can help in that case so well as my master and Lord;
may not now my master be sent for upon so urgent an occasion as
this? Or if he may not be admitted into the town, may not he and
the person concerned meet in some of the villages near Mansoul, and
there lay their heads together, and there consult of matters?'[156]
(2 Kings 1:3,6,7).

This was the last of those ensnaring propositions that Mr.
Loth-to-stoop had to propound to Emmanuel on behalf of his master
Diabolus; but Emmanuel would not grant it, for he said, 'There can
be no case, or thing, or matter, fall out in Mansoul, when thy
master shall be gone, that may not be salved[157] by my Father;
besides, it will be a great disparagement to my Father's wisdom and
skill to admit any from Mansoul to go out to Diabolus for advice,
when they are bid before, in everything, by prayer and supplication,
to let their requests be made known to my Father (1 Sam 28:15; 2
Kings 1:2-3). Further, this, should it be granted, would be to grant
that a door should be set open for Diabolus and the Diabolonians
in Mansoul, to hatch, and plot, and bring to pass treasonable designs,
to the grief of my Father and me, and to the utter destruction of
Mansoul.'[158]

When Mr. Loth-to-stoop had heard this answer, he took his leave of
Emmanuel and departed, saying, that he would do word to his master
concerning this whole affair. So he departed and came to Diabolus
to Mansoul, and told him the whole of the matter, and how Emmanuel
would not admit, no, not by any means, that he, when he was once
gone out, should for ever have anything more to do, either in,
or with any that are of, the town of Mansoul. When Mansoul and
Diabolus had heard this relation of things, they with one consent
concluded to use their best endeavour to keep Emmanuel out of
Mansoul, and sent old Ill-pause, of whom you have heard before,
to tell the Prince and his captains so. So the old gentleman came
up to the top of Ear-gate, and called to the camp for a hearing;
who, when they gave audience, he said, 'I have in commandment
from my high Lord to bid you tell it to your Prince Emmanuel, that
Mansoul and their King are resolved to stand and fall together,
and that it is in vain for your Prince to think of ever having
of Mansoul in his hand, unless he can take it by force.' So some
went and told to Emmanuel what old Ill-pause, a Diabolonian in
Mansoul, had said. Then said the Prince, 'I must try the power
of my sword, for I will not, for all the rebellions and repulses
that Mansoul has made against me, raise my siege and depart, but
will assuredly take my Mansoul, and deliver it from the hand of
her enemy' (Eph 6:17). And with that he gave out a commandment
that Captain Boanerges, Captain Conviction, Captain Judgment,
and Captain Execution, should forthwith march up to Ear-gate
with trumpets sounding, colours flying, and with shouting for the
battle. Also he would that Captain Credence should join himself
with them. Emmanuel, moreover, gave order that Captain Good-hope
and Captain Charity should draw themselves up before Eye-gate.
He bid also that the rest of his Captains, and their men, should
place themselves for the best of their advantage against the
enemy, round about the town, and all was done as he had commanded.
Then he bid that the word should be given forth, and the word
was at that time 'EMMANUEL.' Then was an alarm sounded, and the
battering-rams were played, and the slings did whirl stones into
the town amain, and thus the battle began. Now Diabolus himself did
manage the townsmen in the war, and that at every gate; wherefore
their resistance was the more forcible, hellish, and offensive
to Emmanuel. Thus was the good Prince engaged and entertained by
Diabolus and Mansoul for several days together. And a sight worth
seeing it was, to behold how the captains of Shaddai behaved
themselves in this war.

And first for Captain Boanerges, not to under-value the rest, he
made three most fierce assaults, one after another, upon Ear-gate,
to the shaking of the posts thereof. Captain Conviction, he also
made up as fast with Boanerges as possibly he could, and both
discerning that the gate began to yield, they commanded that the
rams should still be played against it. Now Captain Conviction
going up very near to the gate, was with great force driven back,
and received three wounds in the mouth. And those that rode
Reformades, they went about to encourage the captains.

For the valour of the two captains made mention of before, the
Prince sent for them to his pavilion, and commanded that a while
they should rest themselves, and that with somewhat they should
be refreshed. Care also was taken for Captain Conviction, that he
should be healed of his wounds. The Prince also gave to each of
them a chain of gold, and bid them yet be of good courage. Nor did
Captain Good-hope nor Captain Charity come behind in this most
desperate fight, for they so well did behave themselves at Eye-gate,
that they had almost broken it quite open.[159] These also had a
reward from their Prince, as also had the rest of the captains,
because they did valiantly round about the town.[160]

In this engagement several of the officers of Diabolus were slain,
and some of the townsmen wounded. For the officers, there was one
Captain Boasting slain. This Boasting thought that nobody could
have shaken the posts of Ear-gate, nor have shaken the heart of
Diabolus. Next to him there was one Captain Secure slain; this
Secure used to say that the blind and lame in Mansoul were able to
keep the gates of the town against Emmanuel's army (2 Sam 5:6).
This Captain Secure did Captain Conviction cleave down the head
with a two-handed sword, when he received himself three wounds in
his mouth. Besides these, there was one Captain Bragman, a very
desperate fellow, and he was captain over a band of those that threw
fire-brands, arrows, and death; he also received, by the hand of
Captain Good-hope at Eye-gate, a mortal wound in the breast.

There was, moreover, one Mr. Feeling, but he was no captain, but
a great stickler to encourage Mansoul to rebellion, he received a
wound in the eye by the hand of one of Boanerges' soldiers, and
had by the captain himself been slain, but that he made a sudden
retreat.

But I never saw Will-be-will so daunted in all my life: he was not
able to do as he was wont; and some say that he also received a
wound in the leg, and that some of the men in the Prince's army have
certainly seen him limp, as he afterwards walked on the wall.[161]

I shall not give you a particular account of the names of the
soldiers that were slain in the town, for many were maimed and
wounded, and slain; for when they saw that the posts of Ear-gate
did shake, and Eye-gate was well-nigh broken quite open; and also
that their captains were slain, this took away the hearts of many
of the Diabolonians; they fell also by the force of the shot
that were sent by the golden slings into the midst of the town of
Mansoul.[162]

Of the townsmen, there was one Love-no-good, he was a townsman,
but a Diabolonian, he also received his mortal wound in Mansoul,
but he died not very soon. Mr. Ill-pause also, who was the man that
came along with Diabolus when at first he attempted the taking of
Mansoul, he also received a grievous wound in the head, some say
that his brain-pan was cracked; this I have taken notice of, that
he was never after this able to do that mischief to Mansoul as
he had done in times past. Also old Prejudice and Mr. Anything
fled.[163]

Now when the battle was over, the Prince commanded that yet once
more the white flag should be set upon Mount Gracious, in sight
of the town of Mansoul; to show that yet Emmanuel had grace for
the wretched town of Mansoul.

When Diabolus saw the white flag hanging out again, and knowing
that it was not for him, but Mansoul, he cast in his mind to play
another prank, to wit, to see if Emmanuel would raise his siege
and begone, upon promise of a reformation.[164] So he comes down
to the gate one evening, a good while after the sun was gone down,
and calls to speak with Emmanuel, who presently came down to the
gate, and Diabolus saith unto him:

'Forasmuch as thou makest it appear by thy white flag, that thou
art wholly given to peace and quiet; I thought meet to acquaint
thee that we are ready to accept thereof upon terms which thou
mayest admit.

'I know that thou art given to devotion, and that holiness pleaseth
thee; yea, that thy great end in making a war upon Mansoul is that
it may be an holy habitation. Well, draw off thy forces from the
town, and I will bend Mansoul to thy bow.

'[Thus] I will lay down all acts of hostility against thee, and
will be willing to become thy deputy, and will, as I have formerly
been against thee, now serve thee in the town of Mansoul. And more
particularly--1. I will persuade Mansoul to receive thee for their
Lord, and I know that they will do it the sooner when they shall
understand that I am thy deputy. 2. I will show them wherein they
have erred, and that transgression stands in the way to life. 3.
I will show them the holy law unto which they must conform, even
that which they have broken. 4. I will press upon them the necessity
of a reformation according to thy law. 5. And, moreover, that
none of these things may fail, I myself, at my own proper cost and
charge, will set up and maintain a sufficient ministry, besides
lectures, in Mansoul.[165] 6. Thou shalt receive, as a token of
our subjection to thee continually, year by year, what thou shalt
think fit to lay and levy upon us, in token of our subjection to
thee.'[166]

Then said Emmanuel to him, 'O full of deceit, how movable are thy
ways! How often hast thou changed and rechanged, if so be thou
mightest still keep possession of my Mansoul, though, as has been
plainly declared before, I am the right heir thereof? Often hast
thou made thy proposals already, nor is this last a whit better
than they. And failing to deceive when thou showedst thyself
in thy black, thou hast now transformed thyself into an angel of
light, and wouldest, to deceive, be now as a minister of righteousness
(2 Cor 11:14).

'But know thou, O Diabolus, that nothing must be regarded that thou
canst propound, for nothing is done by thee but to deceive; thou
neither hast conscience to God, nor love to the town of Mansoul;
whence then should these thy sayings arise, but from sinful craft
and deceit? He that can of list and will propound what he pleases,
and that wherewith he may destroy them that believe him, is to
be abandoned with all that he shall say. But if righteousness be
such a beauty-spot in thine eyes now, how is it that wickedness
was so closely stuck to by thee before. But this is by the by. Thou
talkest now of a reformation in Mansoul, and that thou thyself,
if I will please, will be at the head of that reformation, all the
while knowing that the greatest proficiency that man can make in
the law, and the righteousness thereof, will amount to no more
for the taking away of the curse from Mansoul than just nothing
at all; for a law being broken by Mansoul, that had before, upon
a supposition of the breach thereof, a curse pronounced against
him for it of God, can never, by his obeying of the law, deliver
himself therefrom. To say nothing of what a reformation is like to
be set up in Mansoul, when the devil is become corrector of vice.
Thou knowest that all that thou hast now said in this matter is
nothing but guile and deceit; and is, as it was the first, so is it
the last card that thou hast to play. Many there be that do soon
discern thee when thou showest them thy cloven foot; but in thy
white, thy light, and in thy transformation thou art seen but of
a few. But thou shalt not do thus with my Mansoul, O Diabolus,
for I do still love my Mansoul.

'Besides, I am not come to put Mansoul upon works to live
thereby--should I do so, I should be like unto thee--but I am come
that by me, and by what I have and shall do for Mansoul, they may
to my Father be reconciled, though by their sin they have provoked
him to anger, and though by the law they cannot obtain mercy.

'Thou talkest of subjecting of this town to good, when none desireth
it at thy hands. I am sent by my Father to possess it myself, and
to guide it by the skilfulness of my hands into such a conformity
to him as shall be pleasing in his sight. I will therefore possess
it myself, I will dispossess and cast thee out: I will set up mine
own standard in the midst of them: I will also govern them by new
laws, new officers, new motives, and new ways. Yea, I will pull
down this town, and build it again, and it shall be as though it had
not been, and it shall then be the glory of the whole universe.'[167]

When Diabolus heard this, and perceived that he was discovered in
all his deceits, he was confounded and utterly put to a nonplus--;
but having in himself the fountain of iniquity, rage and malice
against both Shaddai and his Son, and the beloved town of Mansoul,
what doth he but strengthen himself what he could, to give fresh
battle to the noble Prince Emmanuel? So then, now we must have
another fight before the town of Mansoul is taken. Come up then,
to the mountains you that love to see military actions, and behold
by both sides how the fatal blow is given: while one seeks to hold,
and the other seeks to make himself master of the famous town of
Mansoul.

Diabolus, therefore, having withdrawn himself from the wall to his
force that was in the heart of the town of Mansoul, Emmanuel also
returned to the camp; and both of them, after their divers ways,
put themselves into a posture fit to bid battle one to another.

Diabolus, as filled with despair of retaining in his hands the
famous town of Mansoul, resolved to do what mischief he could, if
indeed, he could do any, to the army of the Prince, and to the
famous town of Mansoul; for, alas! it was not the happiness of the
silly town of Mansoul that was designed by Diabolus, but the utter
ruin and overthrow thereof; as now is enough in view. Wherefore
he commands his officers that they should then, when they see that
they could hold the town no longer, do it what harm and mischief
they could; rending and tearing of men, women, and children (Mark
9:26-27). For, said he, we had better quite demolish the place,
and leave it like a ruinous heap, than so leave it that it may be
an habitation for Emmanuel.[168]

Emmanuel again, knowing that the next battle would issue in his
being made master of the place, gave out a royal commandment to
all his officers, high captains, and men of war, to be sure to
show themselves men of war against Diabolus and all Diabolonians;
but favourable, merciful, and meek to all the old inhabitants of
Mansoul. Bend, therefore, said the noble Prince, the hottest front
of the battle against Diabolus and his men.

So the day being come, the command was given, and the Prince's men
did bravely stand to their arms; and did, as before, bend their
main force against Ear-gate, and Eye-gate. The word then, 'Mansoul
is won,' so they made their assault upon the town. Diabolus also,
as fast as he could with the main of his power, made resistance
from within, and his high lords and chief captains for a time
fought very cruelly against the Prince's army.

But after three or four notable charges by the Prince, and his
noble captains, Ear-gate was broken open, and the bars and bolts
wherewith it was used to be fast shut up against the Prince, were
broken into a thousand pieces. Then did the Prince's trumpets
sound, the captains shout, the town shake, and Diabolus retreat to
his hold. Well, when the Prince's forces had broken open the gate,
himself came up and did set his throne in it; also he set his
standard thereby, upon a mount, that before by his men was cast
up to place the mighty slings thereon.[169] The mount was called
Mount Hear-well; there, therefore, the Prince abode, to wit, hard
by the going in at the gate. He commanded also that the golden
slings should yet be played upon the town, especially against the
castle, because for shelter thither was Diabolus retreated. Now
from Ear-gate the street was straight, even to the house of Mr.
Recorder that so was before Diabolus took the town, and hard by
his house stood the castle, which Diabolus for a long time had
made his irksome den. The captains, therefore, did quickly clear
that street by the use of their slings, so that way was made up to
the heart of the town. Then did the Prince command that Captain
Boanerges, Captain Conviction, and Captain Judgment should
forthwith march up the town to the old gentleman's gate. Then did
the captains in the most warlike manner enter into the town of
Mansoul, and marching in with flying colours, they came up to the
Recorder's house, and that was almost as strong as was the castle.
Battering-rams they took also with them, to plant against the
castle-gates. When they were come to the house of Mr. Conscience,
they knocked and demanded entrance. Now, the old gentleman, not
knowing as yet fully their design, kept his gates shut all the
time of this fight. Wherefore Boanerges demanded entrance at his
gates, and no man making answer, he gave it one stroke with the
head of a ram, and this made the old gentleman shake, and his
house to tremble and totter. Then came Mr. Recorder down to the
gate, and, as he could, with quivering lips, he asked who was
there. Boanerges answered, We are the captains and commanders of
the great Shaddai, and of the blessed Emmanuel his Son, and we
demand possession of your house for the use of our noble Prince.
And with that the battering-ram gave the gate another shake; this
made the old gentleman tremble the more, yet durst he not but open
the gate. Then the King's forces marched in, namely, the three
brave captains mentioned before. Now the Recorder's house was a
place of much convenience for Emmanuel, not only because it was
near to the castle, and strong, but also because it was large,
and fronted the castle, the den where now Diabolus was: for he
was now afraid to come out of his hold. As for Mr. Recorder, the
captains carried it very reservedly to him; as yet he knew nothing
of the great designs of Emmanuel; so that he did not know what
judgment to make, nor what would be the end of such thundering
beginnings. It was also presently noised in the town, how the
Recorder's house was possessed, his rooms taken up, and his palace
made the seat of the war; and no sooner was it noised abroad, but
they took the alarm as warmly, and gave it out to others of his
friends, and you know as a snow-ball loses nothing by rolling, so
in little time the whole town was possessed that they must expect
nothing from the Prince but destruction; and the ground of the
business was this. The Recorder was afraid, the Recorder trembled,
and the captains carried it strangely to the Recorder, so many came
to see; but when they with their own eyes did behold the captains
in the palace, and their battering-rams ever playing at the castle
gates to beat them down, they were riveted in their fears, and it
made them as in amaze. And, as I said, the man of the house would
increase all this, for whoever came to him, or discoursed with
him, nothing would he talk of, tell them, or hear, but that death
and destruction now attended Mansoul.[170]

'For,' quoth the old gentleman, 'you are all of you sensible that
we all have been traitors to that once despised, but now famously
victorious and glorious Prince Emmanuel. For he now, as you see,
doth not only lie in close siege about us, but hath forced his
entrance in at our gates; moreover, Diabolus flees before him, and
he hath, as you behold, made of my house a garrison against the
castle, where he is. I, for my part, have transgressed greatly, and he
that is clean it is well for him. But, I say, I have transgressed
greatly in keeping silence when I should have spoken, and in
perverting of justice when I should have executed the same. True,
I have suffered something at the hand of Diabolus, for taking part
with the laws of King Shaddai; but that, alas! what will that do?
Will that make compensation for the rebellions and treasons that I
have done, and have suffered without gainsaying, to be committed
in the town of Mansoul? Oh, I tremble to think what will be the
end of this so dreadful and so ireful a beginning!'

Now, while these brave captains were thus busy in the house of the
old Recorder, Captain Execution was as busy in other parts of the
town, in securing the back streets, and the walls. He also hunted
the Lord Will-be-will sorely; he suffered him not to rest in any
corner. He pursued him so hard, that he drove his men from him, and
made him glad to thrust his head into a hole. Also, this mighty
warrior did cut three of the Lord Will-be-will's officers down
to the ground; one was old Mr. Prejudice, he that had his crown
cracked in the mutiny; this man was made by Lord Will-be-will keeper
of Ear-gate, and fell by the hand of Captain Execution. There was
also one Mr. Backward-to-all-but-naught, and he also was one of
Lord Will-be-will's officers, and was the captain of the two guns
that once were mounted on the top of Ear-gate, he also was cut
down to the ground by the hands of Captain Execution. Besides
these two there was another, a third, and his name was Captain
Treacherous, a vile man this was, but one that Will-be-will did
put a great deal of confidence in; but him also did this Captain
Execution cut down to the ground with the rest.[171]

He also made a very great slaughter among my Lord Will-be-will's
soldiers, killing many that were stout and sturdy, and wounding of
many that for Diabolus were nimble and active. But all these were
Diabolonians; there was not a man, a native of Mansoul, hurt.[172]

Other feats of war were also likewise performed by other of the
captains, as at Eye-gate,[173] where Captain Good-hope and Captain
Charity had a charge, was great execution done; for the Captain
Good-hope, with his own hands, slew one Captain Blindfold, the
keeper of that gate; this Blindfold was captain of a thousand
men, and they were they that fought with mauls; he also pursued
his men, slew many, and wounded more, and made the rest hide their
heads in corners.

There was also at that gate Mr. Ill-pause, of whom you have heard
before; he was an old man, and had a beard that reached down to his
girdle: the same was he that was orator to Diabolus; he did much
mischief in the town of Mansoul, and fell by the hand of Captain
Good-hope.

What shall I say, the Diabolonians in these days lay dead in every
corner, though too many yet were alive in Mansoul.[174]

[CHAPTER VIII.]

[CONTENTS:--The principal inhabitants hold a conference, and agree
to petition the Prince for their lives--The castle gates broken
open--Emmanuel marches into Mansoul--Diabolus is made prisoner,
and bound in chains--The inhabitants, greatly distressed, petition
again and again--At length a free pardon is obtained, and universal
joy succeeds.]

Now the old Recorder, and my Lord Understanding, with some others
of the chief of the town, to wit, such as knew they must stand
and fall with the famous town of Mansoul, came together upon a
day, and after consultation had, did jointly agree to draw up a
petition, and send it to Emmanuel, now while he sat in the gate of
Mansoul. So they drew up their petition to Emmanuel, the contents
whereof were this, That they, the old inhabitants of the now
deplorable town of Mansoul, confessed their sin, and were sorry
that they had offended his princely Majesty, and prayed that he
would spare their lives.[175]

Upon this petition he gave no answer at all, and that did trouble
them yet so much the more. Now all this while the captains that
were in the Recorder's house were playing with the battering-rams
at the gates of the castle, to beat them down. So after some
time, labour, and travail, the gate of the castle that was called
Impregnable was beaten open, and broken into several splinters;
and so a way made to go up to the hold in which Diabolus had hid
himself.[176] Then was tidings sent down to Ear-gate, for Emmanuel
still abode there, to let him know that a way was made in at the
gates of the castle of Mansoul. But oh! how the trumpets at the
tidings sounded throughout the Prince's camp, for that now the
war was so near an end, and Mansoul itself of being set free.[177]

Then the Prince arose from the place where he was, and took with
him such of his men of war as were fittest for that expedition,
and marched up the street of Mansoul to the old Recorder's house.

Now the Prince himself was clad all in armour of gold, and so he
marched up the town with his standard borne before him; but he
kept his countenance much reserved all the way as he went, so that
the people could not tell how to gather to themselves love or hatred
by his looks. Now as he marched up the street, the townsfolk came
out at every door to see, and could not but be taken with his
person, and the glory thereof, but wondered at the reservedness of
his countenance; for as yet he spake more to them by his actions
and works, than he did by words or smiles. But also poor Mansoul,
as in such cases all are apt to do, they interpreted the carriages
of Emmanuel to them, as did Joseph's brethren his to them, even
all the quite contrary way. For, thought they, if Emmanuel loved
us, he would show it to us by word or carriage; but none of these
he doth, therefore Emmanuel hates us. Now if Emmanuel hates us,
then Mansoul shall be slain, then Mansoul shall become a dunghill.
They knew that they had transgressed his Father's law, and that
against him they had been in with Diabolus his enemy. They also
knew that the Prince Emmanuel knew all this; for they were convinced
that he was as an Angel of God, to know all things that are done
in the earth. And this made them think that their condition was
miserable, and that the good Prince would make them desolate.

And, thought they, what time so fit to do this in as now, when he
has the bridle of Mansoul in his hand. And this I took special
notice of, that the inhabitants, notwithstanding all this, could not;
no, they could not, when they see him march through the town, but
cringe, bow, bend, and were ready to lick the dust of his feet.
They also wished a thousand times over, that he would become their
Prince and Captain, and would become their protection. They would
also one to another talk of the comeliness of his person, and how
much for glory and valour he outstripped the great ones of the
world. But, poor hearts, as to themselves their thoughts would
chance, and go upon all manner of extremes; yea, through the working
of them backward and forward, Mansoul became as a ball tossed, and
as a rolling thing before the whirlwind[178] (Isa 18:13, 23:18).

Now when he was come to the castle gates, he commanded Diabolus
to appear, and to surrender himself into his hands. But oh! how
loath was the beast to appear! How he stuck at it! How he shrunk!
aye, how he cringed! Yet out he came to the Prince. Then Emmanuel
commanded, and they took Diabolus and bound him fast in chains,
the better to reserve him to the judgment that he had appointed for
him. But Diabolus stood up to entreat for himself, that Emmanuel
would not send him into the deep, but suffer him to depart out of
Mansoul in peace.

When Emmanuel had taken him and bound him in chains, he led him
into the marketplace, and there, before Mansoul, stripped him of
his armour in which he boasted so much before. This now was one
of the acts of triumph of Emmanuel over his enemy; and all the
while that the giant was stripping, the trumpets of the golden
Prince did sound amain; the captains also shouted, and the soldiers
did sing for joy. Then was Mansoul called upon to behold the
beginning of Emmanuel's triumph over him in whom they so much had
trusted, and of whom they so much had boasted in the days when he
flattered them.

Thus having made Diabolus naked in the eyes of Mansoul, and before
the commanders of the Prince, in the next place he commands that
Diabolus should be bound with chains to his chariot wheels. Then
leaving some of his forces, to wit, Captain Boanerges, and Captain
Conviction, as a guard for the castle-gates, that resistance might
be made on his behalf, if any that heretofore followed Diabolus
should make an attempt to possess it, he did ride in triumph over
him quite through the town of Mansoul, and so out at, and before
the gate called Eye-gate, to the plain where his camp did lie (Eph
4).

But you cannot think unless you had been there, as I was, what a
shout there was in Emmanuel's camp when they saw the tyrant bound
by the hand of their noble Prince, and tied to his chariot wheels!
And they said, He hath led captivity captive; he hath spoiled
principalities and powers; Diabolus is subjected to the power of
his sword, and made the object of all derision![179]

Those also that rode Reformades, and that came down to see the
battle, they shouted with that greatness of voice, and sung with
such melodious notes, that they caused them that dwell in the
highest orbs to open their windows, put out their heads, and look
down to see the cause of that glory (Luke 15:7-10).[180]

The townsmen also, so many of them as saw this sight, were as it
were, while they looked, betwixt the earth and the heavens. True,
they could not tell what would be the issue of things as to them,
but all things were done in such excellent methods; and I cannot
tell how, but things in the management of them seemed to cast
a smile towards the town, so that their eyes, their heads, their
hearts, and their minds, and all that they had, were taken and
held, while they observed Emmanuel's order.[181]

So when the brave Prince had finished this part of his triumph over
Diabolus his foe, he turned him up in the midst of his contempt
and shame, having given him a charge no more to be a possessor of
Mansoul. Then went he from Emmanuel, and out of the midst of his
camp to inherit the parched places in a salt land, seeking rest
but finding none (Matt 12:43).

Now Captain Boanerges and Captain Conviction were both of them men
of very great majesty, their faces were like the faces of lions
(1 Chron 12:8), and their words like the roaring of the sea; (Isa
5:29-30) and they still quartered in Mr. Conscience's house, of
whom mention was made before. When therefore, the high and mighty
Prince had thus far finished his triumph over Diabolus, the townsmen
had more leisure to view and to behold the actions of these noble
captains. But the captains carried it with that terror and dread
in all that they did, and you may be sure that they had private
instructions so to do, that they kept the town under continual
heart-aching, and caused, in their apprehension, the well-being of
Mansoul for the future, to hang in doubt before them, so that, for
some considerable time, they neither knew what rest, or ease, or
peace, or hope meant.[182]

Nor did the Prince himself, as yet, abide in the town of Mansoul,
but in his royal pavilion in the camp, and in the midst of his
Father's forces. So at a time convenient, he sent special orders to
Captain Boanerges to summons Mansoul, the whole of the townsmen,
into the castle-yard, and then and there, before their faces, to
take my Lord Understanding, Mr. Conscience, and that notable one,
the Lord Will-be-will, and put them all three in ward, and that
they should set a strong guard upon them there, until his pleasure
concerning them were further known. The which orders, when the
captains had put them in execution, made no small addition to the
fears of the town of Mansoul; for now, to their thinking, were
their former fears of the ruin of Mansoul confirmed. Now, what
death they should die, and how long they should be in dying, was
that which most perplexed their heads and hearts. Yea, they were
afraid that Emmanuel would command them all into the deep, the
place that the prince Diabolus was afraid of; for they knew that
they had deserved it. Also to die by the sword in the face of the
town, and in the open way of disgrace, from the hand of so good
and so holy a prince, that, too, troubled them sore. The town was
also greatly troubled for the men that were committed to ward,
for that they were their stay and their guide, and for that they
believed that if those men were cut off, their execution would
be but the beginning of the ruin of the town of Mansoul.[183]
Wherefore what do they, but together with the men in prison, draw
up a petition to the Prince, and sent it to Emmanuel by the hand
of Mr. Would-live. So he went and came to the Prince's quarters,
and presented the petition; the sum of which was this:--

'Great and wonderful Potentate, victor over Diabolus, and conqueror
of the town of Mansoul, We, the miserable inhabitants of that
most woful corporation, do humbly beg that we may find favour in
thy sight, and remember not against us former transgressions, nor
yet the sins of the chief of our town, but spare us according to
the greatness of thy mercy, and let us not die, but live in thy
sight; so shall we be willing to be thy servants, and if thou
shalt think fit, to gather our meat under thy table.[184] Amen.'

So the petitioner went as was said with his petition to the Prince,
and the Prince took it at his hand, but sent him away with silence.
This still afflicted the town of Mansoul, but yet considering that
now they must either petition, or die--for now they could not do
anything else--therefore they consulted again, and sent another
petition, and this petition was much after the form and method of
the former.

But when the petition was drawn up, by whom should they send it
was the next question; for they would not send this by him by whom
they sent the first, for they thought that the Prince had taken
some offence at the manner of his deportment before him; so they
attempted to make Captain Conviction their messenger with it, but
he said that he neither durst, nor would petition Emmanuel for
traitors; nor be to the Prince an advocate for rebels. Yet withal,
said he, our Prince is good, and you may adventure to send it by
the hand of one of your town, provided he went with a rope about
his head, and pleaded nothing but mercy.[185]

Well, they made, through fear, their delays as long as they
could, and longer than delays were good; but fearing at last the
dangerousness of them, they thought, but with many a fainting in
their minds, to send their petition by Mr. Desires-awake; so they
sent for Mr. Desires-awake. Now he dwelt in a very mean cottage in
Mansoul, and he came at his neighbour's request. So they told him
what they had done, and what they would do concerning petitioning,
and that they did desire of him that he would go therewith to the
Prince.

Then said Mr. Desires-awake, why should not I do the best I can to
save so famous a town as Mansoul from deserved destruction? They
therefore delivered the petition to him, and told him how he must
address himself to the Prince, and wished him ten thousand good
speeds. So he comes to the Prince's pavilion, as the first, and
asked to speak with his Majesty; so word was carried to Emmanuel,
and the Prince came out to the man. When Mr. Desires-awake saw the
Prince, he fell flat with his face to the ground, and cried out,
oh that Mansoul might live before thee! and with that he presented
the petition. The which when the Prince had read, he turned away
for a while and wept, but, refraining himself, he turned again
to the man, who all this while lay crying at his feet as at the
first, and said to him, Go thy way to thy place, and I will consider
of thy requests.

Now you may think that they of Mansoul that had sent him, what with
guilt, and what with fear, lest their petition should be rejected,
could not but look with many a long look, and that too with strange
workings of heart, to see what would become of their petition. At
last, they saw their messenger coming back; so when he was come,
they asked him how he fared, what Emmanuel said, and what was
become of the petition. But he told them that he would be silent
till he came to the prison to my Lord Mayor, my Lord Will-be-will,
and Mr. Recorder. So he went forwards towards the prison-house,
where the men of Mansoul lay bound. But oh! what a multitude flocked
after to hear what the messenger said. So when he was come and had
shown himself at the grate of the prison, my Lord Mayor himself
looked as white as a clout, the Recorder also did quake; but they
asked and said, Come, good sir, what did the great Prince say to
you? Then said Mr. Desires-awake, when I came to my Lord's pavilion,
I called, and he came forth; so I fell prostrate at his feet, and
delivered to him my petition, for the greatness of his person, and
the glory of his countenance would not suffer me to stand upon my
legs. Now as he received the petition, I cried, oh that Mansoul
might live before thee! So, when for a while he had looked thereon,
he turned him about, and said to his servant, Go thy way to thy
place again, and I will consider of thy requests. The messenger
added, moreover, and said, The Prince to whom you sent me is such
a one for beauty and glory, that whoso sees him must both love
and fear him; I, for my part, can do no less; but I know not what
will be the end of these things.[186] At this answer they were
all at a stand; both they in prison, and they that followed the
messenger thither to hear the news; nor knew they what or what
manner of interpretation to put upon what the Prince had said. Now,
when the prison was cleared of the throng, the prisoners among
themselves began to comment upon Emmanuel's words. My Lord Mayor said
that the answer did not look with a rugged face; but Will-be-will
said that it betokened evil; and the Recorder, that it was
a messenger of death. Now, they that were left, and that stood
behind, and so could not so well hear what the prisoners said,
some of them catched hold of one piece of a sentence, and some on
a bit of another; some took hold of what the messenger said, and
some of the prisoners' judgment thereon; so none had the right
understanding of things; but you cannot imagine what work these
people made, and what a confusion there was in Mansoul now.[187]

For presently they that had heard what was said, flew about the
town; one crying one thing, and another the quite contrary, and
both were sure enough they told the truth, for they did hear, they
said, with their ears what was said, and therefore could not be
deceived. One would say, We must all be killed; another would say,
We must all be saved; and a third would say that the Prince would
not be concerned with Mansoul; and a fourth that the prisoners
must be suddenly put to death. And as I said, every one stood to
it that he told his tale the rightest, and that all others but he
were out. Wherefore Mansoul had now molestation upon molestation,
nor could any man know on what to rest the sole of his foot; for
one would go by now, and as he went, if he heard his neighbour
tell his tale, to be sure he would tell the quite contrary, and
both would stand in it that he told the truth. Nay, some of them
had got this story by the end, that the Prince did intend to put
Mansoul to the sword. And now it began to be dark; wherefore poor
Mansoul was in sad perplexity all that night until the morning.[188]

But, so far as I could gather, by the best information that I could
get, all this hubbub came through the words that the Recorder said,
when he told them that in his judgment the Prince's answer was a
messenger of death. It was this that fired the town, and that began
the fright in Mansoul, for Mansoul, in former times, did use to
count that Mr. Recorder was a seer, and that his sentence was equal
to the best of oracles, and thus was Mansoul a terror to itself.

And now did they begin to feel what was the effects of stubborn
rebellion, and unlawful resistance against their Prince. I say
they now began to feel the effects thereof by guilt and fear, that
now had swallowed them up, and who more involved in the one, but
they who were most in the other; to wit, the chief of the town of
Mansoul.

To be brief, when the fame[189] of the fright was out of the town,
and the prisoners had a little recovered themselves, they take to
themselves some heart, and think to petition the Prince for life
again. So they did draw up a third petition, the contents whereof
were this:--

'Prince Emmanuel the Great, Lord of all worlds, and Master of
mercy, We, thy poor, wretched, miserable, dying town of Mansoul,
do confess unto thy great and glorious Majesty that we have sinned
against thy Father and thee, and are no more worthy to be called
thy Mansoul, but rather to be cast into the pit. If thou wilt slay
us, we have deserved it. If thou wilt condemn us to the deep, we
cannot but say thou art righteous. We cannot complain, whatever
thou dost, or however thou carriest it towards us. But oh! let
mercy reign; and let it be extended to us! Oh let mercy take hold
upon us, and free us from our transgressions, and we will sing of
thy mercy and of thy judgment. Amen.'

This petition, when drawn up, was designed to be sent to the Prince
as the first, but who should carry it, that was the question. Some
said, Let him do it that went with the first; but others thought not
good to do that, and that because he sped no better. Now there was
an old man in the town, and his name was Mr. Good-deed; a man that
bare only the name, but had nothing of the nature of the thing.
Now some were for sending of him, but the Recorder was by no means
for that, for, said he, we now stand in need of, and are pleading
for mercy, wherefore to send our petition by a man of this name
will seem to cross the petition itself. Should we make Mr. Good-deed
our messenger when our petition cries for mercy?

'Besides,' quoth the old gentleman, 'should the Prince now, as he
receives the petition, ask him and say, What is thy name? as nobody
knows but he will, and he should say, Old Good-deed, what, think
you, would Emmanuel say but this, Aye! is old Good-deed yet alive
in Mansoul? then let old Good-deed save you from your distresses?
And if he says so, I am sure we are lost; nor can a thousand of
old Good-deeds save Mansoul.'[190]

After the Recorder had given in his reasons why old Good-deed should
not go with this petition to Emmanuel, the rest of the prisoners
and chief of Mansoul opposed it also, and so old Good-deed was laid
aside, and they agreed to send Mr. Desires-awake again; so they
sent for him, and desired him that he would a second time go with
their petition to the Prince, and he readily told them he would.
But they bid him that in anywise he would take heed that in no
word or carriage he gave offence to the Prince, for by doing so,
for ought we can tell, you may bring Mansoul into utter destruction,
said they.

Now Mr. Desires-awake, when he saw that he must go of this errand,
besought that they would grant that Mr. Wet-eyes might go with
him. Now this Mr. Wet-eyes was a near neighbour of Mr. Desires,
a poor man, a man of a broken spirit, yet one that could speak
well to a petition. So they granted that he should go with him.
Wherefore they address themselves to their business. Mr. Desires
put a rope upon his head, and Mr. Wet-eyes went with hands wringing
together.[191] Thus they went to the Prince's pavilion.

Now when they went to petition this third time, they were
not without thoughts that by often coming they might be a burden
to the Prince. Wherefore, when they were come to the door of his
pavilion, they first made their apology for themselves, and for
their coming to trouble Emmanuel so often; and they said that they
came not hither to-day for that they delighted in being troublesome,
or for that they delighted to hear themselves talk, but for that
necessity caused them to come to his Majesty: they could, they
said, have no rest day nor night, because of their transgressions
against Shaddai, and against Emmanuel, his Son. They also thought
that some misbehaviour of Mr. Desires-awake the last time, might
give distaste to his Highness, and so cause that he returned from
so merciful a Prince empty, and without countenance. So when they
had made this apology, Mr. Desires-awake cast himself prostrate
upon the ground as at the first, at the feet of the mighty Prince,
saying, Oh that Mansoul might live before thee! and so he delivered
his petition. The Prince then having read the petition, turned
aside awhile, as before, and, coming again to the place where
the petitioner lay on the ground, he demanded what his name was,
and of what esteem in the account of Mansoul; for that he, above
all the multitude in Mansoul, should be sent to him upon such an
errand. Then said the man to the Prince, 'Oh let not my Lord be
angry; and why inquirest thou after the name of such a dead dog
as I am? Pass by, I pray thee, and take no notice of who I am,
because there is, as thou very well knowest, so great a disproportion
between me and thee. Why the townsmen chose to send me on this
errand to my Lord, is best known to themselves, but it could not
be for that they thought that I had favour with my Lord. For my
part, I am out of charity with myself; who then should be in love
with me? Yet live I would, and so would I that my townsmen should,
and because both they and myself are guilty of great transgressions,
therefore they have sent me, and I am come in their names to beg
of my Lord for mercy. Let it please thee therefore to incline to
mercy, but ask not what thy servants are.'

Then said the Prince, 'And what is he that is become thy companion
in this so weighty a matter?' So Mr. Desires told Emmanuel that
he was a poor neighbour of his, and one of his most intimate
associates, and his name, said he, may it please your most excellent
Majesty, is Wet-eyes, of the town of Mansoul. I know that there
are many of that name that are naught, but I hope it will be no
offence to my Lord that I have brought my poor neighbour with me.

Then Mr. Wet-eyes fell on his face to the ground, and made this
apology for his coming with his neighbour to his Lord:--

'O my Lord,' quoth he, 'what I am I know not myself, nor whether
my name be feigned or true, especially when I begin to think what
some have said, namely, that this name was given me because Mr.
Repentance was my father. Good men have bad children, and the
sincere do oftentimes beget hypocrites. My mother also called me
by this name from the cradle, but whether because of the moistness
of my brain, or because of the softness of my heart, I cannot tell.
I see dirt in mine own tears, and filthiness in the bottom of my
prayers.[192] But I pray thee'--and all this while the gentleman
wept--'that thou wouldest not remember against us our transgressions, nor
take offence at the unqualifiedness of thy servants, but mercifully
pass by the sin of Mansoul, and refrain from the glorifying of
thy grace no longer.'[193]

So at his bidding they arose, and both stood trembling before him,
and he spake to them to this purpose:--

'The town of Mansoul hath grievously rebelled against my Father, in
that they have rejected him from being their King, and did choose
to themselves for their captain a liar, a murderer, and a runagate
slave. For this Diabolus, and your pretended prince, though once
so highly accounted of by you, made rebellion against my Father
and me, even in our palace and highest court there, thinking to
become a prince and king. But being there timely discovered and
apprehended, and for his wickedness bound in chains, and separated
to the pit with those who were his companions, he offered himself
to you, and you have received him.

'Now this is, and for a long time hath been an high affront to my
Father, wherefore my Father sent to you a powerful army to reduce
you to your obedience. But you know how those men, their captains,
and their counsels, were esteemed of you, and what they received
at your hand. You rebelled against them, you shut your gates upon
them, you bid them battle, you fought them, and fought for Diabolus
against them. So they sent to my Father for more power, and I with
my men are come to subdue you. But as you treated the servants,
so you treated their Lord. You stood up in hostile manner against
me, you shut up your gates against me, you turned the deaf ear
to me, and resisted as long as you could; but now I have made
a conquest of you. Did you cry me mercy so long as you had hopes
that you might prevail against me?[194] But now I have taken the
town, you cry. But why did you not cry before, when the white
flag of my mercy, the red flag of justice, and the black flag
that threatened execution, were set up to cite you to it? Now I
have conquered your Diabolus, you come to me for favour, but why
did you not help me against the mighty? Yet I will consider your
petition, and will answer it so as will be for my glory.

'Go, bid Captain Boanerges and Captain Conviction bring the prisoners
out to me into the camp to-morrow, and say you to Captain Judgment
and Captain Execution, Stay you in the castle, and take good heed
to yourselves that you keep all quiet in Mansoul until you hear
further from me.' And with that he turned himself from them, and
went into his royal pavilion again.[195]

So the petitioners having received this answer from the Prince,
returned as at the first to go to their companions again. But they
had not gone far, but thoughts began to work in their minds that no
mercy as yet was intended by the Prince to Mansoul; so they went
to the place where the prisoners lay bound; but these workings of
mind about what would become of Mansoul, had such strong power
over them, that by that they were come unto them that sent them,
they were scarce able to deliver their message.

But they came at length to the gates of the town--now the townsmen
with earnestness were waiting for their return--where many met
them, to know what answer was made to the petition. Then they cried
out to those that were sent, What news from the Prince? and what
hath Emmanuel said? But they said that they must, as before, go
up to the prison, and there deliver their message. So away they
went to the prison, with a multitude at their heels. Now, when
they were come to the grates of the prison, they told the first
part of Emmanuel's speech to the prisoners; to wit, how he reflected
upon their disloyalty to his Father and himself, and how they
had chose and closed with Diabolus, had fought for him, hearkened
to him, and been ruled by him, but had despised him and his men.
This made the prisoners look pale; but the messengers proceeded,
and said, He, the Prince, said, moreover, that yet he would consider
your petition, and give such answer thereto as would stand with his
glory. And as these words were spoken, Mr. Wet-eyes gave a great
sigh. At this they were all of them struck into their dumps, and
could not tell what to say. Fear also possessed them in a marvelous
manner; and death seemed to sit upon some of their eyebrows.[196]
Now, there was in the company a notable sharp-witted fellow,
a mean man of estate, and his name was old Inquisitive. This man
asked the petitioners if they had told out every whit of what
Emmanuel said. And they answered, Verily, no. Then said Inquisitive,
I thought so, indeed. Pray, what was it more that he said unto
you? Then they paused awhile; but at last they brought out all,
saying, The Prince did bid us bid Captain Boanerges and Captain
Conviction bring the prisoners down to him to-morrow; and that
Captain Judgment and Captain Execution should take charge of
the castle and town till they should hear further from him. They
said also that when the Prince had commanded them thus to do, he
immediately turned his back upon them, and went into his royal
pavilion.

But O how this return, and specially this last clause of it, that
the prisoners must go out to the Prince into the camp, brake all
their loins in pieces! Wherefore, with one voice, they set up a
cry that reached up to the heavens.[197] This done, each of the
three prepared himself to die; and the Recorder [conscience] said
unto them, This was the thing that I feared; for they concluded
that to-morrow, by that the sun went down, they should be tumbled
out of the world. The whole town also counted of no other but
that, in their time and order, they must all drink of the same
cup. Wherefore the town of Mansoul spent that night in mourning,
and sackcloth, and ashes. The prisoners also, when the time was
come for them to go down before the Prince, dressed themselves in
mourning attire, with ropes upon their heads.[198] The whole town
of Mansoul also showed themselves upon the wall, all clad in mourning
weeds, if, perhaps, the Prince, with the sight thereof, might be
moved with compassion. But O how the busy-bodies [vain thoughts]
that were in the town of Mansoul did now concern themselves! They
did run here and there through the streets of the town by companies,
crying out as they ran in tumultuous wise, one after one manner,
and another the quite contrary, to the almost utter distraction
of Mansoul.

Well, the time is come that the prisoners must go down to the camp,
and appear before the Prince. And thus was the manner of their
going down. Captain Boanerges went with a guard before them, and
Captain Conviction came behind, and the prisoners went down bound in
chains in the midst; so, I say, the prisoners went in the midst,
and the guard went with flying colours behind and before, but the
prisoners went with drooping spirits.

Or, more particularly, thus:

The prisoners went down all in mourning; they put ropes upon
themselves; they went on smiting themselves on the breasts, but
durst not lift up their eyes to heaven. Thus they went out at the
gate of Mansoul, till they came into the midst of the Prince's
army, the sight and glory of which did greatly heighten their
affliction. Nor could they now longer forbear, but cry out aloud,
O unhappy men! O wretched men of Mansoul! Their chains still mixing
their dolorous notes with the cries of the prisoners, made noise
more lamentable.[199]

So, when they were come to the door of the Prince's pavilion, they
cast themselves prostrate upon the place. Then one went in and
told his Lord that the prisoners were come down. The Prince then
ascended a throne of state, and sent for the prisoners in; who when
they came, did tremble before him, also they covered their faces
with shame. Now as they drew near to the place where he sat, they
threw themselves down before him. Then said the Prince to the
Captain Boanerges, Bid the prisoners stand upon their feet. Then
they stood trembling before him, and he said, Are you the men that
heretofore were the servants of Shaddai? And they said, Yes, Lord,
yes. Then said the Prince again, Are you the men that did suffer
yourselves to be corrupted and defiled by that abominable one
Diabolus? And they said, We did more than suffer it, Lord; for we
chose it of our own mind. The Prince asked further, saying, Could
you have been content that your slavery should have continued under
his tyranny as long as you had lived? Then said the prisoners,
Yes, Lord, yes; for his ways were pleasing to our flesh, and we
were grown aliens to a better state. And did you, said he, when I
came up against this town of Mansoul, heartily wish that I might
not have the victory over you? Yes, Lord, yes, said they. Then
said the Prince, And what punishment is it, think you, that you
deserve at my hand for these and other your high and mighty sins?
And they said, Both death and the deep,[200] Lord; for we have
deserved no less. He asked again if they had aught to say for
themselves, why the sentence that they confessed that they had
deserved should not be passed upon them? And they said, We can say
nothing, Lord; thou art just, for we have sinned. Then said the
Prince, And for what are those ropes on your heads? The prisoners
answered, These ropes [sins] are to bind us withal to the place of
execution, if mercy be not pleasing in thy sight. So he further
asked, if all the men in the town of Mansoul were in this confession
as they? And they answered, All the natives [powers of the soul],
Lord; but for the Diabolonians [corruptions and lusts] that came
into our town when the tyrant got possession of us, we can say
nothing for them.[201]

Then the Prince commanded that a herald should be called, and that
he should, in the midst, and throughout the camp of Emmanuel,
proclaim, and that with sound of trumpet, that the Prince, the
Son of Shaddai, had, in his Father's name, and for his Father's
glory, gotten a perfect conquest and victory over Mansoul, and
that the prisoners should follow him, and say, Amen. So this was
done as he had commanded. And presently the music that was in the
upper region sounded melodiously. The captains that were in the
camp shouted, and the soldiers did sing songs of triumph to the
Prince, the colours waved in the wind, and great joy was everywhere,
only it was wanting as yet in the hearts of the men of Mansoul.[202]

Then the Prince called for the prisoners to come and to stand
again before him, and they came and stood trembling. And he said
unto them, The sins, trespasses, iniquities, that you, with the
whole town of Mansoul, have from time to time committed against
my Father and me, I have power and commandment from my Father to
forgive to the town of Mansoul; and do forgive you accordingly.
And having so said, he gave them written in parchment, and sealed
with seven seals, a large and general pardon, commanding both my
Lord Mayor, my Lord Will-be-will, and Mr. Recorder, to proclaim,
and cause it to be proclaimed to-morrow by that the sun is up,
throughout the whole town of Mansoul.

Moreover, the Prince stripped the prisoners of their mourning weeds,
and gave them 'beauty for ashes, the oil of joy for mourning, and
the garment of praise for the spirit of heaviness' (Isa 61:3)

Then he gave to each of the three, jewels of gold, and precious
stones, and took away their ropes, and put chains of gold about
their necks, and ear-rings in their ears. Now the prisoners, when
they did hear the gracious words of Prince Emmanuel, and had beheld
all that was done unto them, fainted almost quite away; for the
grace, the benefit, the pardon, was sudden, glorious, and so big,
that they were not able, without staggering, to stand up under
it.[203] Yea, my Lord Will-be-will swooned outright; but the Prince
stepped to him, put his everlasting arms under him, embraced
him, kissed him, and bid him be of good cheer, for all should be
performed according to his word. He also did kiss, and embrace,
and smile upon the other two that were Will-be-will's companions,
saying, Take these as further tokens of my love, favour, and
compassion to you; and I charge you, that you, Mr. Recorder, tell
in the town of Mansoul what you have heard and seen.

Then were their fetters broken to pieces before their faces, and
cast into the air, and their steps[204] were enlarged under them.
Then they fell down at the feet of the Prince, and kissed his
feet, and wetted them with tears; also they cried out with a mighty
strong voice, saying, 'Blessed be the glory of the Lord from this
place' (Eze 3:12). So they were bid rise up, and go to the town,
and tell to Mansoul what the Prince had done. He commanded also
that one with a pipe and tabor should go and play before them all
the way into the town of Mansoul. Then was fulfilled what they never
looked for, and they were made to possess that which they never
dreamed of.[205] The Prince also called for the noble Captain
Credence, and commanded that he and some of his officers should
march before the noble men of Mansoul with flying colours into
the town. He gave also unto Captain Credence a charge, that about
that time that the Recorder did read the general pardon in the town
of Mansoul, that at that very time he should with flying colours
march in at Eye-gate with his ten thousands at his feet, and that
he should so go until he came by the high street of the town,
up to the castle gates, and that himself should take possession
thereof against his Lord came thither. He commanded, moreover,
that he should bid Captain Judgment and Captain Execution to leave
the stronghold to him, and to withdraw from Mansoul, and to return
into the camp with speed unto the Prince.

And now was the town of Mansoul also delivered from the terror of
the first four captains and their men.[206]

[CHAPTER IX]

[CONTENTS:--The liberated prisoners return to Mansoul, where they
are received with great joy--The inhabitants request Emmanuel to
take up his residence among them--He consents--Makes a triumphal
entry amid the shouts of the people--The town is new modeled, and
the image of Shaddai erected.]

Well, I told you before how the prisoners were entertained by the
noble Prince Emmanuel, and how they behaved themselves before him,
and how he sent them away to their home with pipe and tabor going
before them. And now you must think that those of the town that
had all this while waited to hear of their death, could not but
be exercised with sadness of mind, and with thoughts that pricked
like thorns. Nor could their thoughts be kept to any one point; the
wind blew with them all this while at great uncertainties, yea,
their hearts were like a balance that had been disquieted with a
shaking hand. But at last, as they with many a long look looked
over the wall of Mansoul, they thought that they saw some returning
to the town; and thought again, Who should they be too, who should
they be? At last they discerned that they were the prisoners;
but can you imagine how their hearts were surprised with wonder,
especially when they perceived also in what equipage and with what
honour they were sent home? They went down to the camp in black,
but they came back to the town in white; they went down to the
camp in ropes, they came back in chains of gold; they went down
to the camp with their feet in fetters, but came back with their
steps enlarged under them; they went also to the camp looking
for death, but they came back thence with assurance of life; they
went down to the camp with heavy hearts, but came back again with
pipe and tabor playing before them. So, so soon as they were come
to Eye-gate, the poor and tottering town of Mansoul adventured to
give a shout, and they gave such a shout as made the captains in
the Prince's army leap at the sound thereof.

Alas for them, poor hearts! who could blame them, since their dead
friends were come to life again? for it was to them as life from
the dead, to see the ancients of the town of Mansoul shine in
such splendour. They looked for nothing but the axe and the block;
but behold, joy and gladness, comfort and consolation, and such
melodious notes attending of them that was sufficient to make a
sick man well. So when they came up, they saluted each other with
Welcome! welcome! and blessed be he that has spared you (Isa
33:24). They added also, We see it is well with you, but how must
it go with the town of Mansoul? and, Will it go well with the town
of Mansoul? said they. Then answered them the Recorder and my Lord
Mayor, Oh tidings! glad tidings! good tidings of good and of great
joy to poor Mansoul! Then they gave another shout that made the
earth to ring again. After this they inquired yet more particularly
how things went in the camp, and what message they had from Emmanuel
to the town, So they told them all passages that had happened
to them at the camp, and everything that the Prince did to them.
This made Mansoul wonder at the wisdom and grace of the Prince
Emmanuel. Then they told them what they had received at his hands
for the whole town of Mansoul; and the Recorder delivered it in
these words--PARDON, PARDON, PARDON for Mansoul; and this shall
Mansoul know to-morrow. Then he commanded, and they went and
summoned Mansoul to meet together in the market-place to-morrow,
there to hear their general pardon read.

But who can think what a turn, what a change, what an alteration
this hint of things did make in the countenance of the town of
Mansoul! No man of Mansoul could sleep that night for joy;[207]
in every house there was joy and music, singing and making merry,
telling and hearing of Mansoul's happiness, was then all that
Mansoul had to do; and this was the burden of all their song--Oh,
more of this at the rising of the sun! more of this to-morrow! Who
thought yesterday, would one say, that this day would have been
such a day to us? And who thought, that saw our prisoners go down
in irons, that they would have returned in chains of gold! yea, they
that judged themselves as they went to be judged of their judge,
were by his mouth acquitted, not for that they were innocent, but
of the Prince's mercy, and sent home with pipe and tabor. But is
this the common custom of princes? do they use to show such kind
of favours to traitors? No! this is only peculiar to Shaddai, and
unto Emmanuel. his Son.[208]

Now morning drew on apace, wherefore the Lord Mayor, the Lord
Will-be-will, and Mr. Recorder came down to the market-place at
the time that the Prince had appointed, where the townsfolk were
waiting for them; and when they came, they came in that attire and
in that glory that the Prince had put them into the day before, and
the street was lightened with their glory. So the Mayor, Recorder,
and my Lord Will-be-will drew down to Mouth-gate, which was at the
lower end of the market-place, because that of old time was the
place where they used to read public matters. Thither therefore
they came in their robes, and their tabret went before them. Now
the eagerness of the people to know the full of the matter was
great.

Then the Recorder stood up upon his feet, and first beckoning with
his hand for a silence, he read out with loud voice the pardon.
But when he came to these words, 'The Lord, the Lord God, merciful
and gracious, pardoning iniquity, transgression, and sin'(Exo 34:6);
and to these, 'all manner of sin and blasphemy shall be forgiven,'
&c. (Mark 3:28); they could not forbear but leap for joy. For this
you must know, that there was conjoined herewith every man's name
in Mansoul; also the seals of the pardon made a brave show.[209]

When the Recorder had made an end of reading the pardon, the townsmen
ran up upon the walls of the town, and leaped and skipped thereon
for joy; and bowed themselves seven times with their faces towards
Emmanuel's pavilion, and shouted out aloud for joy, and said, Let
Emmanuel live for ever! Then order was given to the young men in
Mansoul, that they should ring the bells for joy. So the bells
did ring, and the people sing, and the music go in every house in
Mansoul.[210]

When the Prince had sent home the three prisoners of Mansoul with
joy, and pipe, and tabor; he commanded his captains, with all the
field-officers and soldiers throughout his army, to be ready in
that morning that the Recorder should read the pardon in Mansoul,
to do his further pleasure. So the morning, as I have showed, being
come, just as the Recorder had made an end of reading the pardon,
Emmanuel commanded that all the trumpets in the camp should sound,
that the colours should be displayed, half of them upon Mount
Gracious, and half of them upon Mount Justice.[211] He commanded
also that all the captains should show themselves in all their
harness, and that the soldiers should shout for joy. Nor was
Captain Credence, though in the castle, silent in such a day, but
he, from the top of the hold, showed himself with sound of trumpet
to Mansoul, and to the Prince's camp.

Thus have I showed you the manner and way that Emmanuel took to
recover the town of Mansoul from under the hand and power of the
tyrant Diabolus.

Now when the Prince had completed these, the outward ceremonies of
his joy, he again commanded that his captains and soldiers should
show unto Mansoul some feats of war. So they presently addressed
themselves to this work. But oh, with what agility, nimbleness,
dexterity, and bravery did these military men discover their skill
in feats of war to the now gazing town of Mansoul!

They marched, they counter-marched, they opened to the right and
left, they divided and subdivided, they closed, they wheeled, made
good their front and rear with their right and left wings, and
twenty things more, with that aptness, and then were all as they
were again, that they took, yea, ravished the hearts that were
in Mansoul to behold it. But add to this, the handling of their
arms, the managing of their weapons of war, were marvellous taking
to Mansoul and me.[212]

When this action was over, the whole town of Mansoul came out as
one man to the Prince in the camp to thank him, and praise him for
his abundant favour, and to beg that it would please his grace to
come unto Mansoul with his men, and there to take up their quarters
for ever. And this they did in most humble manner, bowing themselves
seven times to the ground before him. Then said he, All peace be
to you. So the town came nigh, and touched with the hand the top
of his golden scepter, and they said, Oh that the Prince Emmanuel,
with his captains and men of war, would dwell in Mansoul for ever;
and that his battering-rams and slings might be lodged in her for
the use and service of the Prince, and for the help and strength
of Mansoul. 'For,' said they, 'we have room for thee, we have
room for thy men, we have also room for thy weapons of war, and a
place to make a magazine for thy carriages. Do it, Emmanuel, and
thou shalt be King and Captain in Mansoul for ever. Yea govern
thou also according to all the desire of thy soul, and make thou
governors and princes under thee of thy captains and men of war, and
we will become thy servants, and thy laws shall be our direction.'

They added, moreover, and prayed his Majesty to consider thereof;
'for,' said they, 'if now, after all this grace bestowed upon us
thy miserable town of Mansoul, thou shouldest withdraw, thou and
thy captains from us, the town of Mansoul will die.[213] Yea,' said
they, 'our blessed Emmanuel, if thou shouldest depart from us now
thou hast done so much good for us, and showed so much mercy unto
us; what will follow but that our joy will be as if it had not been,
and our enemies will a second time come upon us with more rage
than at the first. Wherefore, we beseech thee, O thou the desire
of our eyes, and the strength and life of our poor town, accept
of this motion that now we have made unto our Lord, and come and
dwell in the midst of us, and let us be thy people. Besides, Lord,
we do not know but that to this day many Diabolonians may be yet
lurking in the town of Mansoul, and they will betray us when thou
shalt leave us, into the hand of Diabolus again; and who knows
what designs, plots, or contrivances have passed betwixt them about
these things already; loth we are to fall again into his horrible
hands. Wherefore, let it please thee to accept of our palace for
thy place of residence, and of the houses of the best men in our
town for the reception of thy soldiers, and their furniture.'[214]

Then said the Prince, 'If I come to your town, will you suffer
me further to prosecute that which is in mine heart against mine
enemies and yours, yea, will you help me in such undertakings?'

They answered, 'We know not what we shall do; we did not think
once that we should have been such traitors to Shaddai as we have
proved to be; what then shall we say to our Lord? Let him put no
trust in his saints, let the Prince dwell in our castle, and make
of our town a garrison, let him set his noble captains, and his
warlike soldiers over us. Yea, let him conquer us with his love,
and overcome us with his grace, and then surely shall he be but
with us, and help us, as he was, and did that morning that our
pardon was read unto us, we shall comply with this, our Lord, and
with his ways, and fall in with his word against the mighty.

'One word more, and thy servants have done, and in this will
trouble our Lord no more. We know not the depth of the wisdom of
thee our Prince. Who could have thought that had been ruled by his
reason, that so much sweet as we do now enjoy should have come
out of those bitter trials wherewith we were tried at the first?
but, Lord, let light go before, and let love come after; yea, take
us by the hand, and lead us by thy counsels, and let this always
abide upon us, that all things shall be for the best for thy
servants, and come to our Mansoul, and do as it pleaseth thee. Or,
Lord, come to our Mansoul, do what thou wilt, so thou keepest us
from sinning, and makest us serviceable to thy Majesty.'[215]

Then said the Prince to the town of Mansoul again, 'Go, return to
your houses in peace, I will willingly in this comply with your
desires. I will remove my royal pavilion, I will draw up my forces
before Eye-gate to-morrow, and so will march forwards into the
town of Mansoul. I will possess myself of your castle of Mansoul,
and will set my soldiers over you; yea, I will yet do things in
Mansoul that cannot be paralleled in any nation, country or kingdom
under heaven.'

Then did the men of Mansoul give a shout, and returned unto their
houses in peace; they also told to their kindred and friends the
good that Emmanuel had promised to Mansoul. And to-morrow, said
they, he will march into our town, and take up his dwelling, he
and his men in Mansoul.

Then went out the inhabitants of the town of Mansoul with haste to
the green trees, and to the meadows, to gather boughs and flowers,
therewith to strew the streets against their Prince, the Son
of Shaddai, should come; they also made garlands, and other fine
works, to betoken how joyful they were, and should be to receive
their Emmanuel into Mansoul; yea, they strewed the street quite from
Eye-gate to the castle-gate, the place where the Prince should be.
They also prepared for his coming what music the town of Mansoul
would afford, that they might play before him to the palace, his
habitation.

So, at the time appointed, he makes his approach to Mansoul, and the
gates were set open for him, there also the ancients and elders of
Mansoul met him, to salute him with a thousand welcomes. Then he
arose and entered Mansoul, he and all his servants. The elders of
Mansoul did also go dancing before him till he came to the castle
gates. And this was the manner of his going up thither. He was clad
in his golden armour, he rode in his royal chariot, the trumpets
sounded about him, the colours were displayed, his ten thousands
went up at his feet, and the elders of Mansoul danced before
him.[216] And now were the walls of the famous town of Mansoul
filled with the tramplings of the inhabitants thereof, who went up
thither to view the approach of the blessed Prince, and his royal
army. Also the casements, windows, balconies, and tops of the houses
were all now filled with persons of all sorts to behold how their
town was to be filled with good. [217] Now when he was come so far
into the town as to the Recorder's house, he commanded that one
should go to Captain Credence, to know whether the castle of Mansoul
was prepared to entertain his Royal Presence, for the preparation of
that was left to that captain, and word was brought that it was
(Acts 15:9).[218] Then was Captain Credence commanded also to come
forth with his power to meet the Prince, the which was, as he had
commanded, done, and he conducted him into the castle (Eph 3:17).
This done, the Prince that night did lodge in the castle with his
mighty captains and men of war, to the joy of the town of Mansoul.
Now the next care of the townsfolk was how the captains and soldiers
of the Prince's army should be quartered among them, and the care
was not how they should shut their hands of them, but how they
should fill their houses with them; for every man in Mansoul now had
that esteem of Emmanuel and his men, that nothing grieved them more
than because they were not enlarged enough, every one of them to
receive the whole army of the Prince, yea, they counted it their
glory to be waiting upon them, and would in those days run at their
bidding like lackeys. At last they came to this result:--1. That
Captain Innocency should quarter at Mr. Reason's. 2. That Captain
Patience should quarter at Mr. Mind's. This Mr. Mind was formerly
the Lord Will-be-will's clerk, in time of the late rebellion. 3. It
was ordered that Captain Charity should quarter at Mr. Affection's
house. 4. That Captain Good-hope should quarter at my Lord Mayor's.
Now for the house of the Recorder, himself desired, because his
house was next to the castle, and because from him it was ordered by
the Prince, that, if need be, the alarm should be given to Mansoul;
it was, I say, desired by him that Captain Boanerges and Captain
Conviction should take up their quarters with him, even they and all
their men. 5. As for Captain Judgment and Captain Execution, my Lord
Will-be-will took them, and their men to him, because he was to rule
under the Prince for the good of the town of Mansoul now, as he had
before, under the tyrant Diabolus for the hurt and damage thereof
(Rom 6:19; Eph 3:17). 6. And throughout the rest of the town were
quartered Emmanuel's forces, but Captain Credence with his men abode
still in the castle. So the Prince, his captains, and his soldiers
were lodged in the town of Mansoul.[219] Now the ancients and elders
of the town of Mansoul thought that they never should have enough of
the Prince Emmanuel; his person, his actions, his words, and
behaviour, were so pleasing, so taking, so desirable to them.
Wherefore, they prayed him, that though the castle of Mansoul was
his place of residence, and they desired that he might dwell there
for ever, yet that he would often visit the streets, houses, and
people of Mansoul. For, said they, Dread Sovereign, thy presence,
thy looks, thy smiles, thy words, are the life, and strength, and
sinews of the town of Mansoul.[220] Besides this, they craved that
they might have, without difficulty or interruption, continual
access unto him, so for that very purpose he commanded that the
gates should stand open, that they might there see the manner of his
doings, the fortifications of the place, and the royal mansion-house
of the Prince. When he spake they all stopped their mouths and gave
audience; and when he walked, it was their delight to imitate him in
his goings. Now upon a time Emmanuel made a feast for the town of
Mansoul, and upon the feasting-day the townsfolk were come to the
castle to partake of his banquet. And he feasted them with all
manner of outlandish food, food that grew not in the fields of
Mansoul, nor in all the whole Kingdom of Universe. It was food that
came from his Father's court, and so there was dish after dish set
before them, and they were commanded freely to eat. But still when a
fresh dish was set before them, they would whisperingly say to each
other, What is it? (Exo 16:15) [221] For they wist not what to call
it. They drank also of the water that was made wine; and were very
merry with him. There was music also all the while at the table, and
man did eat angels' food, and had honey given him out of the rock.
So Mansoul did eat the food that was peculiar to the court, yea,
they had now thereof to the full (Psa 78:24,25). [222] I must not
forget to tell you that as at this table there were musicians, so
they were not those of the country, nor yet of the town of Mansoul;
but they were the masters of the songs that were sung at the court
of Shaddai.[223] Now after the feast was over, Emmanuel was for
entertaining the town of Mansoul with some curious riddles of
secrets drawn up by his Father's secretary, by the skill and wisdom
of Shaddai; the like to these there is not in any kingdom. These
riddles were made upon the King Shaddai himself, and upon Emmanuel
his Son, and upon his wars and doings with Mansoul. Emmanuel also
expounded unto them some of those riddles himself, but oh how they
were lightened! They saw what they never saw, they could not have
thought that such rarities could have been couched in so few and
such ordinary words. I told you before whom these riddles did
concern; and as they were opened, the people did evidently see it
was so. Yea, they did gather that the things themselves were a kind
of portraiture, and that of Emmanuel himself; for when they read in
the scheme where the riddles were writ, and looked in the face of
the Prince, things looked so like the one to the other that Mansoul
could not forbear but say, This is the Lamb, this is the Sacrifice,
this is the Rock, this is the Red Cow, this is the Door, and this is
the way; with a great many other things more.[224] And thus he
dismissed the town of Mansoul. But can you imagine how the people of
the corporation were taken with this entertainment? Oh they were
transported with joy, they were drowned with wonderment, while they
saw and understood, and considered what their Emmanuel entertained
them withal, and what mysteries he opened to them; and when they
were at home in their houses, and in their most retired places, they
could not but sing of him, and of his actions. Yea, so taken were
the townsmen now with their Prince, that they would sing of him in
their sleep. Now it was in the heart of the Prince Emmanuel to new
model the town of Mansoul, and to put it into such a condition as
might be more pleasing to him, and that might best stand with the
profit and security of the now flourishing town of Mansoul. He
provided also against insurrections at home, and invasions from
abroad; such love had he for the famous town of Mansoul. Wherefore
he first of all commanded that the great slings that were brought
from his Father's court, when he came to the war of Mansoul, should
be mounted, some upon the battlements of the castle, some upon the
towers, for there were towers in the town of Mansoul, towers new
built by Emmanuel since he came thither.[225] There was also an
instrument invented by Emmanuel, that was to throw stones from the
castle of Mansoul, out at Mouth-gate; an instrument that could not
be resisted, nor that would miss of execution; wherefore for the
wonderful exploits that it did when used, it went without a name,
and it was committed to the care of, and to be managed by the brave
captain, the Captain Credence, in case of war.[226] This done,
Emmanuel called the Lord Will-be-will to him, and gave him in
commandment to take care of the gates, the wall, and towers in
Mansoul. Also the Prince gave him the militia into his hand; and a
special charge to withstand all insurrections and tumults that might
be made in Mansoul, against the peace of our Lord the King, and the
peace and tranquillity of the town of Mansoul. He also gave him in
commission, that if he found any of the Diabolonians lurking in any
corner in the famous town of Mansoul, he should forthwith apprehend
them, and stay them, or commit them to safe custody, that they may
be proceeded against according to law. Then he called unto him the
Lord Understanding, who was the old Lord Mayor, he that was put out
of place when Diabolus took the town, and put him into his former
office again, and it became his place for his lifetime. He bid him
also that he should build him a palace near Eye-gate, and that he
should build it in fashion like a tower for defence. He bid him also
that he should read in the Revelation of Mysteries[227] all the days
of his life, that he might know how to perform his office aright. He
also made Mr. Knowledge the Recorder; not of contempt to old Mr.
Conscience, who had been Recorder before; but for that it was in his
princely mind to confer upon Mr. Conscience another employ; of which
he told the old gentleman he should know more hereafter. Then he
commanded that the image of Diabolus should be taken down from the
place where it was set up, and that they should destroy it utterly,
beating of it into powder, and casting it unto the wind, without the
town-wall; and that the image of Shaddai his Father should be set up
again, with his own, upon the castle gates, and that it should be
more fairly drawn than ever; forasmuch as both his Father and
himself were come to Mansoul in more grace and mercy than heretofore
(Rev 22:4). He would also that his name should be fairly engraven
upon the front of the town, and that it should be done in the best
of gold, for the honour of the town of Mansoul.[228]

***

THE HEAVENLY FOOTMAN; OR, A DESCRIPTION OF THE MAN THAT GETS TO
HEAVEN:

TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME
DIRECTIONS HOW TO RUN SO AS TO OBTAIN.

'And it came to pass, when they had brought them forth abroad,
that he said, Escape for thy life; look not behind thee, neither
stay thou in all the plain: escape to the mountain, lest thou be
consumed.'--Genesis 19:17.

London: Printed for John Marshall, at the Bible in Gracechurch
Street, 1698.

ADVERTISEMENT BY THE EDITOR.

About forty years ago a gentleman, in whose company I had commenced
my pilgrimage, and who had joined me in communion with a Baptist
church, about four years previously, came to my house one Monday
morning, greatly delighted with the sermon which our pastor had
preached on the previous day, while I was engaged in superintending
the Sunday school. It had caused a very remarkable sensation, which,
if properly followed up, bid fair to occasion an extraordinary
revival of religion in the neighbourhood. He, with the deacons,
had begged of our minister to fill up his outline, and prepare
the sermon for publication, to which he had consented. He wished
to ascertain from me, as a publisher, the expense of printing
five thousand copies, being sure that the sale of it would be
unprecedented, not only throughout the kingdom, but as far as
the English language was spoken. In about a week, the copy fairly
written was left with me. The text was Hebrews 12:1, 'Let us run
with patience the race that is set before us.' After the introduction
that all men desire heaven, but all do not run for it--the word
run was explained as a flying, pressing, persevering. Then seven
reasons, and nine directions, were followed by nine motives and
nine uses. This, and the striking ideas and language of the sermon,
brought Bunyan to my recollection, and, on comparison, it proved
to be the Heavenly Footman, with very slight alterations. Having
then very recently purchased a neat edition of the book, at a very
low price, my inquiry was, whether they would not prefer having
the book in its genuine state, especially as it was ready for
delivery. I need not add, that all thoughts of circulating the
sermon was at once abandoned. In conversation with my excellent
pastor, who afterwards for many years bore the honour of a D.D.,
he acknowledge his obligation to me for detecting the plagiarism
before the sermon was published, and explained to me that, when
very young, he had read Bunyan's Heavenly Footman with intense
interest, and made a full analysis of it, in the shape of notes,
which, having committed to memory, he preached to a very delighted
and deeply impressed congregation; that after a lapse of many
years, looking over the outlines of his early sermons, he was
struck with it, and believing it to be his own composition, had
again used it with such extraordinary success, as led his deacons
and members to request him to print it. Doubtless Bunyan being
dead has often similarly spoken--may his voice never be lost in
silence or be forgotten.

The title of 'Heavenly Footman' was probably suggested by the words
of the prophet Jeremiah, 'If thou hast run with the footmen, and
they have wearied thee, then how canst thou contend with horses?
And in the land of peace thou trustedst, then how wilt thou do
in the swelling of Jordan?' (12:5), and 'Let us run with patience
the race that is set before us' (Heb 12:1). The word footman does
not refer to that class of servants who are badged and dressed in
livery to gratify the pride of their masters, nor to that description
of foot-soldiers or infantry, whose business is designated by the
blood-stained colour of their clothes. But it refers to those who
are travelling on foot to a distant country, engaged on a pilgrimage
from earth to heaven. It is worthy of remark, that the whole of
the children of God, of every age and clime, class and kindred,
the richest and the poorest, all are upon terms of perfect equality
in running the race set before them. No wealth, nor grade, can
procure a horse to carry them, or a carriage to ride in; all must
run on foot. The only carriage for the foot-sore, weary pilgrim
is the bosom of Christ; he carries the lambs in his bosom, and
there is room enough for all; the poorest labourer and the noblest
aristocrat meet there upon a level with each other; there is no
first class for the rich, and parliamentary train for the poor.
It is all first class. In the varied adventures of Christian and
his associates, and of Christiana, her children, and her lovely
friend Mercy, they never ride. The little one is led by the hand
up the steep and rough hill Difficulty, but his own feet carry him
throughout the wearisome road. The only carriage was the fiery
chariot which carried the soul of the martyred Faithful to the
Celestial City; there is no riding to heaven while in the body.
Wealth may procure many pleasures to clog the soul in its journey.
It may purchase indulgencies; it may incline some disciples to look
at sinful imperfections through the wrong end of the telescope;
it may purchase prayers--but devotional exercises, bought by gold,
will freeze the soul. It is the poor disciple that receives the
faithful admonitions of his equally poor fellow-saints. The rich
have more ceremony, while the labourer enjoys more richly, more
free from restraint, the warm outpourings of a devotional spirit.
Still there is nothing to prevent the greatest nobleman or monarch
from running to heaven in company with the disciples of our lowly
Master. If he refuses this road and this company, he must pursue
his downward course to destruction.

The order in which the allegorical works of Bunyan were written,
very naturally suggest itself from his own narratives, and from
the dates of their publication. It was thus, while suffering his
tedious and dangerous imprisonment for Christ's sake, he was led
to write an account of the dealings of God with his soul, which
work he published in 1666, under the title of Grace Abounding to
the Chief of Sinners. While engaged in writing this remarkable
narrative, the almost unbounded allegorical powers of his mind
were brought into exercise--


'And thus it was: I writing of the way
And race of saints, in this our gospel-day,
Fell suddenly into an allegory
About their journey, and the way to glory.'


Having finished his Grace Abounding, he allowed his fertile imagination
its full scope, and again wrote the result of his experience in
the form of an allegorical narrative, called the Pilgrim's Progress
from this World to that which is to Come. At first the thoughts
pressed upon him as fast as he could write them, yet he says--


'I did not think
To show to all the world my pen and ink
In such a mode.'


And it was several years before he ventured to publish his beautiful
allegory. He was released from prison in 1672, having been chosen
in the previous year to be the pastor, or ministering elder of the
church at Bedford. His time was then much occupied in re-organizing
the church, after years of tempest and fiery persecution. At length,
having overcome his own and his friends' reluctance to publish so
solemn a work on the conversion of a sinner and his way to heaven,
in the form of an allegory, the Pilgrim's Progress was printed in
1678. The wonderful popularity of this book, and the great good
it produced, led him again to turn his Grace Abounding into a
different form of narrative, in the more profound allegory of the
Holy War; this was published in 1682, and in two years afterwards
he completed the Pilgrim by a delightful second part. His long
incarceration, followed by sudden and great activity, probably
brought down his robust constitution; and as the end of his course
drew nigh, he was doubly diligent, for in 1688, before his death-day,
which was in August, he published six important treatises, and
had prepared fourteen or fifteen others for the press. Among these
were his final and almost dying instructions to the pilgrim, under
the title of The Heavenly Footman, the man whom he describes in
the poetical apology to the Pilgrim's Progress, as he that


'Runs and runs,
Till he unto the gate of glory comes.'


This treatise sheds a lustre over the latter days of our immortal
allegorist. It is evidently the production of a mind expanded and
chastened with the rich experience of sanctified age. In it we
are reminded of those important directions to heavenly footmen,
contained in his most admired books. Is there a Slough of Despond
to be passed, and a hill Difficulty to be overcome? Here the footman
is reminded of 'many a dirty step, many a high hill, a long and
tedious journey through a vast howling wilderness'; but he is
encouraged, 'the land of promise is at the end of the way.' Must
the man that would win eternal glory draw his sword, put on his
helmet, and fight his way into the temple--the heavenly footman
must press, crowd, and thrust through all that stand between heaven
and his soul. Did Ignorance, who perished from the way, say to
the pilgrims, 'You go so fast, I must stay awhile behind?' He who
runs to heaven is told that the heavy-heeled, lazy, wanton, and
foolish professor will not attain the prize. The wicket-gate,
at the head of the way, is all-important; none can get to heaven
unless they enter by Christ, the door and way, so the footman is
reminded that it matters not how fast he runs, he can never attain
the prize, if he is in the wrong road. Did the pilgrims so severely
suffer from entering upon Byepath-meadow, and even after that
bitter experience were they again misled into a bye path, by a
black man clothed in white raiment? Our footman is warned--Beware
then of bye and crooked paths that lead to death and damnation; the
way to heaven is one, still there are many well-beaten bye paths
that butt or shoot down upon it, and which lead to destruction.
To prevent vain and foolish company from calling you out of the
path, or from loitering in it, say, I am in haste, I am running
for a prize; if I win I am made, I win ALL; if I lose I lose all,
and am undone. So it was with Faithful when even Christian, who
saw him before, cried Ho ho, so ho. Faithful answered, 'No, I
am upon my life, the avenger of blood is behind me.' In the same
way the pilgrims refused the invitations of Demas with his silver
mine. No, says the heavenly footman, I am running for heaven, for
my soul, for God, for Christ, from hell and everlasting damnation.
Did the poor pilgrims go grunting, puffing, and sighing, one
tumbleth over a bush, another sticks fast in the dirt, one cries
out, I am down, and another, Ho! where are you? Pilgrim's Progress.
So the footman is told that he will 'meet with cross, pain, and
wearisomeness to the flesh, with briars and quagmires, and other
encumbrances,' through all which he must persevere. Did Formalist
and Hypocrite turn off into bye ways at the foot of the hill
Difficulty, and miserably perish? Did Mistrust and Timorous run
back for fear of the persecuting lions, Church and State? So the
man that runs for heaven is cautioned--'Some when they come at
the cross can go no further, but back again to their sins they
go, stumble and break their necks, or turn aside to the left or
to the right, and perish.' Be not ready to halt, nor run hobbling
and halting, but, like my Lord Will-be-will in the Holy War, when
fighting against Diabolus, get thy will tipt with heavenly grace,
and go full speed for heaven. These quotations tend to prove that
this invaluable treatise is a summary of the guide books which Bunyan
had before written. It was doubtless one of the last productions
of his prolific pen.

Two passages in the Heavenly Footman appear to favour the idea,
that a period in life is, in some cases, fixed, beyond which there
is no repentance; thus in a solemn warning against procrastination
he says, 'Dost thou know whether the day of grace will last a
week longer or no? For the day of grace is past with some before
their life is ended'; and 'sometimes sinners have not heaven gates
open to them so long as they suppose; and if they be once shut
against a man, they are so heavy that all the men in the world,
nor all the angels in heaven, can open them. Francis Spira can
tell thee what it is to stay till the gate of mercy be quite shut.'
It becomes an interesting inquiry as to who Bunyan means by the
'some' of whom he says, 'that the day of grace is past before
their life is ended.' This cannot refer to those who, neglecting
the Saviour, are in a perishing condition. No minister felt a
more ardent desire to rouse them to a sense of their danger and
to guard them against despair than John Bunyan. In his Jerusalem
Sinner Saved he thus argues 'Why despair? thou art yet in the
land of the living.' 'It is a sin to begin to despair before one
sets his foot over the threshold of hell gates.' 'What, despair
of bread in a land that is full of corn? Despair of mercy when
our God is full of mercy, thou scrupulous fool; despair when we
have a redeeming Christ alive. Let them despair that dwell where
there is no God, and that are confined to those chambers of death
which can be reached by no redemption.' In Bunyan's Come and
Welcome, he proves that it would be 'high blasphemy and damnable
wickedness' to imagine that Christ would cast out any that come to
God by him. He cannot mean the backslider, for Bunyan was such.
David also, to an awful extent, and Peter to the denial of his
Lord. No, he may mean those who, while neglecting the Saviour, are
overtaken by madness, or more probably to such as Judas, Spira, and
others who sell their Master, or renounce him. If a man abandons
the Saviour, there is no other name under heaven whereby he can
be saved; 'there remaineth no more sacrifice for sin'; he is a
despiser of God's way of salvation, and tramples under foot the
Son of God. While such a career continues, fiery indignation must
be his wretched destiny. They who contemn the heavenly gift--the
Holy Ghost--the word of God--the powers of the world to come--if
they persevere unto death in such sentiments, the day of grace
is past. There have been some who, like Esau, having sold their
birthright, sought repentance even with tears, but found it not--they
sought it not in God's appointed way. All hope depends upon such
sinners coming unto Christ, humbled and broken-hearted. He is
willing, He is able to save even then to the uttermost, but they
will not. He has promised, and will perform his word, 'him that
cometh to me I will in nowise cast out.' The volume of inspiration
is crowned at its close with the same cheering encouragement, 'And
the Spirit and the bride say, Come. And let him that is athirst
come. And WHOSOEVER WILL, let him take the water of life freely.'
I cannot imagine that any man would have sung with greater pleasure
than Bunyan that hymn of Dr. Watts'--


'Life is the time to serve the Lord,
The time to insure the great reward;
And while the lamp holds out to burn,
The vilest sinner may return.'


They only who reject the counsel and mercy of God, shut heaven's
gates against their own souls, and rush upon Jehovah's buckler
like Judas, or Spira, or like one of Bunyan's early friends, John
Childs, who apostatized for fear of persecution, and perished by
his own hand. To such only the day of grace is past; they have set
themselves in the scorner's seat, from which they will be hurled
into unutterable wretchedness.

Bunyan well knew that idleness engenders poverty and crime, and
is the parent of every evil; and he exhorts his runner to the
greatest diligence, not to 'fool away his soul' in slothfulness,
which induces carelessness, until the sinner is remediless. Our
first care is to get into the right way, and then so to run that
'the devil, who is light of foot,' may not overtake and trip us
up. Running to heaven does not prevent the true, the real enjoyment
of earthly blessings, but sanctifies and heightens them. The great
impetus in our course is love to the prize--to Christ, to heaven;
'having our affections set upon things above.' Looking unto Jesus.
His righteousness imputed unto us by the shedding of his blood,
marks all the road, and while we keep that in sight we cannot err.
In all earthly things we anticipate too much--but in the glories
of heaven, our anticipations are feeble indeed, compared with
eternal realities. Could the saints in glory impart to us a sense
of their indescribable happiness, with what activity and perseverance
we should run. The case of Lot, when flying from destruction, is
put by Bunyan with peculiar force--he dared not to look back even
to see what had become of his wife, lest death should overtake
his own soul. O, my reader, may we be stimulated so to run as to
obtain that crown of glory which is imperishable, immortal, and
eternal.

Charles Doe, one of Bunyan's personal friends, having purchased
the copyright of this work, kept it for some years, in hope
of publishing it with other treatises, as a second folio volume,
to complete his works; but failing in this object, he printed it
separately in 1698, and appended an interesting list of Bunyan's
works, with thirty cogent reasons why these invaluable labours
should be preserved and handed down, to bless succeeding ages.

An earnest desire to preserve, in their perfect integrity, all
the treatises as they were originally published, will induce me,
at the end of the works, to reprint those interesting additions.

GEO. OFFOR.



AN EPISTLE TO ALL THE SLOTHFUL AND CARELESS PEOPLE.

Friends,

Solomon saith, that 'The desire of the slothful killeth him'; and
if so, what will slothfulness itself do to those that entertain
it? (Prov 21:25). The proverb is, 'He that sleepeth in harvest is
a son that causeth shame' (Prov 10:5). And this I dare be bold to
say, no greater shame can befall a man, than to see that he hath
fooled away his soul, and sinned away eternal life. And I am sure
this is the next way to do it; namely, to be slothful; slothful,
I say, in the work of salvation. The vineyard of the slothful man,
in reference to the things of this life, is not fuller of briars,
nettles, and stinking weeds, than he that is slothful for heaven,
hath his heart full of heart-choaking and soul-damning sin.

Slothfulness hath these two evils: First, To neglect the time in
which it should be getting of heaven; and by that means doth, in
the Second place, bring in untimely repentance. I will warrant you,
that he who shall lose his soul in this world through slothfulness,
will have no cause to be glad thereat when he comes to hell.

Slothfulness is usually accompanied with carelessness, and
carelessness is for the most part begotten by senselessness; and
senselessness doth again put fresh strength into slothfulness,
and by this means the soul is left remediless.

Slothfulness shutteth out Christ; slothfulness shameth the soul
(Cant 5:2-4; Prov 13:4).

Slothfulness, it is condemned even by the feeblest of all the
creatures. 'Go to the ant, thou sluggard, consider her ways and
be wise (Prov 6:6). The sluggard will not plow by reason of the
cold' (20:4); that is, he will not break up the fallow ground
of his heart, because there must be some pains taken by him that
will do it; 'therefore shall he beg in harvest,' that is, when
the saints of God shall have their glorious heaven and happiness
given to them; but the sluggard shall 'have nothing,' that is, be
never the better for his crying for mercy, according to that in
Matthew 25:10-12.

If you would know a sluggard in the things of heaven, compare him
with one that is slothful in the things of this world. As, 1. He
that is slothful is loth to set about the work he should follow:
so is he that is slothful for heaven. 2. He that is slothful is
one that is willing to make delays: so is he that is slothful for
heaven. 3. He that is a sluggard, any small matter that cometh
in between, he will make it a sufficient excuse to keep him off
from plying his work: so it is also with him that is slothful for
heaven. 4. He that is slothful doth his work by the halves; and
so it is with him that is slothful for heaven. He may almost, but
he shall never altogether obtain perfection of deliverance from
hell; he may almost, but he shall never, without he mend, be
altogether a saint. 5. They that are slothful, do usually lose the
season in which things are to be done: and thus it is also with
them that are slothful for heaven, they miss the season of grace.
And therefore, 6. They that are slothful have seldom or never
good fruit: so also it will be with the soul-sluggard. 7. They that
are slothful they are chid for the same: so also will Christ deal
with those that are not active for him. Thou wicked or slothful
servant, out of thine own mouth will I judge thee; thou saidst
I was thus, and thus, wherefore then gavest not thou my money to
the bank? &c. (Luke 19:22). Take the unprofitable servant, and
cast him into utter darkness, where shall be weeping and gnashing
of teeth (Matt 25:26-30).

WHAT SHALL I SAY? Time runs; and will you be slothful? Much of your
lives are past; and will you be slothful? Your souls are worth a
thousand worlds; and will you be slothful? The day of death and
judgment is at the door; and will you be slothful? The curse of
God hangs over your heads; and will you be slothful? Besides, the
devils are earnest, laborious, and seek by all means every day, by
every sin, to keep you out of heaven, and hinder you of salvation;
and will you be slothful? Also your neighbours are diligent
for things that will perish; and will you be slothful for things
that will endure for ever? Would you be willing to be damned for
slothfulness? Would you be willing the angels of God should neglect
to fetch your souls away to heaven when you lie a-dying, and the
devils stand by ready to scramble for them?[1] Was Christ slothful
in the work of your redemption? Are his ministers slothful in
tendering this unto you? And, lastly, If all this will not move,
I tell you God will not be slothful or negligent to damn you--whose
damnation now of a long time slumbereth not--nor the devils will
not neglect to fetch thee, nor hell neglect to shut its mouth upon
thee.

Sluggard, art thou asleep still? art thou resolved to sleep the
sleep of death? Wilt neither tidings from heaven or hell awake
thee? Wilt thou say still, 'Yet a little sleep, a little slumber,'
and 'a little folding of the hands to sleep?' (Prov 6:10). Wilt
thou yet turn thyself in thy sloth, as the door is turned upon
the hinges? O that I was one that was skilful in lamentation, and
had but a yearning heart towards thee, how would I pity thee! How
would I bemoan thee! O that I could with Jeremiah let my eyes run
down with rivers of water for thee! Poor soul, lost soul, dying
soul, what a hard heart have I that I cannot mourn for thee! If
thou shouldst lose but a limb, a child, or a friend, it would not
be so much, but poor man it is THY SOUL; if it was to lie in hell
but for a day, but for a year, nay, ten thousand years, it would
(in comparison) be nothing. But O it is for ever! O this cutting
EVER! What a soul-amazing word will that be, which saith, 'Depart
from me, ye cursed, into EVERLASTING fire'! &c.[2]

Object. But if I should set in, and run as you would have me, then
I must run from all my friends; for none of them are running that
way.

Answ. And if thou dost, thou wilt run into the bosom of Christ
and of God, and then what harm will that do thee?

Object. But if I run this way, then I must run from all my sins.

Answ. That is true indeed; yet if thou dost not, thou wilt run
into hell-fire.

Object. But if I run this way, then I shall be hated, and lose
the love of my friends and relations, and of those that I expect
benefit from, or have reliance on, and I shall be mocked of all
my neighbours.

Answ. And if thou dost not, thou art sure to lose the love and
favour of God and Christ, the benefit of heaven and glory, and be
mocked of God for thy folly, 'I also will laugh at your calamity;
I will mock when your fear cometh'; and if thou wouldst not be hated
and mocked, then take heed thou by thy folly dost not procure the
displeasure and mockings of the great God; for his mocks and hatred
will be terrible, because they will fall upon thee in terrible
times, even when tribulation and anguish taketh hold on thee;
which will be when death and judgment comes, when all the men in
the earth, and all the angels in heaven, cannot help thee (Prov
1:26-28).

Object. But surely I may begin this time enough, a year or two
hence, may I not?

Answ. 1. Hast thou any lease of thy life? Did ever God tell thee
thou shalt live half a year, or two months longer? nay, it may
be thou mayst not live so long. And therefore, 2. Wilt thou be so
sottish and unwise, as to venture thy soul upon a little uncertain
time? 3. Dost thou know whether the day of grace will last a week
longer or no? For the day of grace is past with some before their
life is ended: and if it should be so with thee, wouldst thou not
say, O that I had begun to run before the day of grace had been
past, and the gates of heaven shut against me. But, 4. If thou
shouldst see any of thy neighbours neglect the making sure of
either house or land to themselves, if they had it proffered to
them, saying, Time enough hereafter, when the time is uncertain;
and besides, they do not know whether ever it will be proffered to
them again, or no: I say, Wouldst thou not then call them fools?
And if so, then dost thou think that thou art a wise man to let
thy immortal soul hang over hell by a thread of uncertain time,
which may soon be cut asunder by death?

But to speak plainly, all these are the words of a slothful spirit.
Arise man, be slothful no longer; set foot, and heart, and all
into the way of God, and run, the crown is at the end of the race;
there also standeth the loving fore-runner, even Jesus, who hath
prepared heavenly provision to make thy soul welcome, and he will
give it thee with a willinger heart than ever thou canst desire it
of him. O therefore do not delay the time any longer, but put into
practice the words of the men of Dan to their brethren, after they
had seen the goodness of the land of Canaan: 'Arise,' say they,
&c., 'for we have seen the land, and behold it is very good; and
are ye still,' or do you forbear running? 'Be not slothful to go,
and to enter to possess the land' (Judg 18:9). Farewell.

I wish our souls may meet with comfort at the journey's end.

JOHN BUNYAN



THE HEAVENLY FOOTMAN

'So run, that ye may obtain.'--1 Corinthians 9:24.

Heaven and happiness is that which every one desireth, insomuch that
wicked Balaam could say, 'Let me die the death of the righteous,
and let my last end be like his' (Num 23:10). Yet for all this,
there are but very few that do obtain that ever-to-be-desired glory,
insomuch that many eminent professors drop short of a welcome from
God into his pleasant place.

The apostle, therefore, because he did desire the salvation of the
souls of the Corinthians, to whom he writes this epistle, layeth
them down in these words, such counsel, which if taken, would be
for their help and advantage. First, Not to be wicked, and sit
still, and wish for heaven; but TO RUN for it. Second, Not to
content themselves with every kind of running; but, saith he, 'So
RUN, that ye may obtain.' As if he should say, Some, because they
would not lose their souls, they begin to run betimes (Eccl 12:1),
they run apace, they run with patience (Heb 12:1), they run the
right way (Matt 14:26). Do you so run? Some run from both father
and mother, friends and companions, and thus, that they may have
the crown. Do you so run? Some run through temptations, afflictions,
good report, evil report, that they may win the pearl (1 Cor 4:13;
2 Cor 6). Do you so run? 'So run that ye may obtain.'

These words, they are taken from men's running for a wager: a very
apt similitude to set before the eyes of the saints of the Lord.
'Know ye not that they which run in a race run all, but one
receiveth the prize? So run, that ye may obtain.' That is, do not
only run, but be sure you win as well as run. 'So run, that ye
may obtain.'

I shall not need to make any great ado in opening the words at
this time, but shall rather lay down one doctrine that I do find
in them; and in prosecuting that, I shall show you, in some measure,
the scope of the words.

[I. THE DOCTRINE OF THE TEXT.]

The doctrine is this: THEY THAT WILL HAVE HEAVEN, MUST RUN FOR
IT; I say, they that will have heaven, they must run for it. I
beseech you to heed it well. 'Know ye not that they which run in
a race run all, but one receiveth the prize? So run ye.' The prize
is heaven, and if you will have it, you must run for it. You have
another scripture for this in the 12th of the Hebrews, the 1st,
2d, and 3rd verses: 'Wherefore seeing we also,' saith the apostle,
'are compassed about with so great a cloud of witnesses, let us
lay aside every weight, and the sin which doth so easily beset
us, and let us run with patience the race that is set before us.'
And LET US RUN, saith he. Again, saith Paul, 'I therefore so run,
not as uncertainly, so fight I,' &c.

[II. THE WORD RUN OPENED.]

But before I go any further, observe,

First--FLYING--That this running is not an ordinary, or any sort
of running, but it is to be understood of the swiftest sort of
running; and therefore in the 6th of the Hebrews it is called 'a
fleeing'; that 'we might have a strong consolation, who have fled
for refuge, to lay hold upon the hope set before us.' Mark, 'who
have fled.' It is taken from that 20th of Joshua, concerning
the man that was to flee to the city of refuge, when the avenger
of blood was hard at his heels, to take vengeance on him for the
offence he had committed; therefore it is a RUNNING or FLYING for
one's life. A running with all might and main, as we use to say.
So run!

Second--PRESSING--this running in another place is called a
pressing. 'I press toward the mark' (Phil 3:14); which signifieth,
that they that will have heaven, they must not stick at any
difficulties they meet with; but press, crowd, and thrust through
all that may stand between heaven and their souls. So run!

Third--CONTINUING--this running is called in another place, 'a
continuing in the way of life. If ye continue in the faith grounded,
and settled, and be not moved away from the hope of the gospel'
of Christ (Col 1:23). Not to run a little now and then, by fits
and starts, or half-way, or almost thither; but to run for my life,
to run through all difficulties, and to continue therein to the
end of the race, which must be to the end of my life. 'So run,
that ye may obtain.'

[III. SEVERAL REASONS FOR CLEARING THIS DOCTRINE.]

And the reasons for this point are these,

First. Because all or every one that runneth doth not obtain the
prize; there be many that do run, yea, and run far too, who yet
miss of the crown that standeth at the end of the race. You know
that all that run in a race do not obtain the victory; they all
run, but one wins. And so it is here; it is not every one that
runneth, nor every one that seeketh, nor every one that striveth
for the mastery, that hath it (Luke 13). Though a man do strive
for the mastery, saith Paul, 'yet he is not crowned, except he
strive lawfully'; that is, unless he so run, and so strive, as to
have God's approbation (2 Tim 2:5). What, do you think that every
heavy-heeled professor will have heaven? What, every lazy one; every
wanton and foolish professor, that will be stopped by anything,
kept back by anything, that scarce runneth so fast heaven-ward
as a snail creepeth on the ground? Nay, there are some professors
do not go on so fast in the way of God as a snail doth go on the
wall; and yet these think, that heaven and happiness is for them.
But stay, there are many more that run than there be that obtain;
therefore he that will have heaven must RUN for it.

Second, Because you know that though a man do run, yet if he do not
overcome, or win, as well as run, what will he be the better for
his running? He will get nothing. You know the man that runneth,
he doth do it that he may win the prize; but if he doth not obtain,
he doth lose his labour, spend his pains and time, and that to no
purpose; I say, he getteth nothing. And ah! how many such runners
will there be found at the day of judgment! Even multitudes,
multitudes that have run, yea, run so far as to come to heaven
gates, and not able to get any further, but there stand knocking,
when it is too late, crying, Lord, Lord, when they have nothing
but rebukes for their pains. Depart from me, you come not here,
you come too late, you run too lazily; the door is shut.[3] 'When
once the master of the house is risen up,' saith Christ, 'and hath
shut to the door, and ye begin to stand without, and to knock at
the door, saying, Lord, Lord, open unto us, I will say, I know ye
not, Depart,' &c. (Luke 13:25). O sad will the estate of those be
that run and miss; therefore, if you will have heaven, you must
run for it; and 'so run that ye may obtain.'

Third, Because the way is long (I speak metaphorically), and there
is many a dirty step, many a high hill, much work to do, a wicked
heart, world, and devil, to overcome; I say, there are many steps to
be taken by those that intend to be saved, by running or walking,
in the steps of that faith of our father Abraham. Out of Egypt
thou must go through the Red Sea; thou must run a long and tedious
journey, through the vast howling wilderness, before thou come to
the land of promise.

Fourth, They that will go to heaven they must run for it; because,
as the way is long, so the time in which they are to get to the
end of it is very uncertain; the time present is the only time;
thou hast no more time allotted thee than that thou now enjoyest.
'Boast not thyself of tomorrow, for thou knowest not what a day
may bring forth' (Prov 27:1). Do not say, I have time enough to
get to heaven seven years hence; for I tell thee, the bell may
toll for thee before seven days more be ended;[4] and when death
comes, away thou must go, whether thou art provided or not; and
therefore look to it; make no delays; it is not good dallying
with things of so great concernment as the salvation or damnation
of thy soul. You know he that hath a great way to go in a little
time, and less by half than he thinks of, he had need RUN for it.

Fifth, They that will have heaven they must run for it; because the
devil, the law, sin, death, and hell, follow them. There is never
a poor soul that is going to heaven, but the devil, the law, sin,
death, and hell, make after that soul. 'Your adversary, the devil,
as a roaring lion, walketh about, seeking whom he may devour' (1
Peter 5:8). And I will assure you, the devil is nimble, he can
run apace, he is light of foot, he hath overtaken many, he hath
turned up their heels, and hath given them an everlasting fall.
Also the law, that can shoot a great way, have a care thou keep
out of the reach of those great guns, the ten commandments. Hell
also hath a wide mouth; it can stretch itself further than you are
aware of. And as the angel said to Lot, Take heed, 'look not behind
thee, neither tarry thou in all the plain,' that is, any where
between this and heaven, 'lest thou be consumed' (Gen 19:17).[5]
So say I to thee, Take heed, tarry not, lest either the devil,
hell, death, or the fearful curses of the law of God, do overtake
thee, and throw thee down in the midst of thy sins, so as never to
rise and recover again. If this were well considered, then thou,
as well as I, wouldst say, They that will have heaven must run
for it.

Sixth, They that will go to heaven must run for it; because perchance
the gates of heaven may be shut shortly. Sometimes sinners have
not heaven-gates open to them so long as they suppose; and if
they be once shut against a man, they are so heavy, that all the
men in the world, nor all the angels in heaven, are not able to
open them. I shut, 'and no man openeth,' saith Christ. And how
if thou shouldst come but one quarter of an hour too late? I tell
thee, it will cost thee an eternity to bewail thy misery in. Francis
Spira can tell thee what it is to stay till the gate of mercy be
quite shut; or to run so lazily, that they be shut before thou
get within them.[6] What, to be shut out! what, out of heaven!
Sinner, rather than lose it, run for it; yea, and 'so run that
thou mayst obtain.'

Seventh, Lastly, Because if thou lose, thou losest all, thou losest
soul, God, Christ, heaven, ease, peace, &c. Besides, thou layest
thyself open to all the shame, contempt, and reproach, that either
God, Christ, saints, the world, sin, the devil, and all, can lay
upon thee. As Christ saith of the foolish builder, so will I say
of thee, if thou be such a one who runs and missest; I say, even
all that go by will begin to mock at thee, saying, This man began
to run well, but was not able to finish (Luke 14:28-30). But more
of this anon.

Quest. But how should a poor soul do to run? For this very thing
is that which afflicteth me sore, as you say, to think that I may
run, and yet fall short. Methinks to fall short at last, O, it
fears me greatly. Pray tell me, therefore, how I should run.

Answ. That thou mightest indeed be satisfied in this particular,
consider these following things.

[IV. NINE DIRECTIONS HOW TO RUN]

The First Direction. If thou wouldst so run as to obtain the kingdom
of heaven, then be sure that thou get into the way that leadeth
thither. For it is a vain thing to think that ever thou shalt have
the prize, though thou runnest never so fast, unless thou art in
the way that leads to it. Set the case, that there should be a man
in London that was to run to York for a wager; now, though he run
never so swiftly, yet if he run full south, he might run himself
quickly out of breath, and be never the nearer the prize, but
rather the further off. Just so is it here; it is not simply the
runner, nor yet the hasty runner, that winneth the crown, unless
he be in the way that leadeth thereto.[7] I have observed, that
little time which I have been a professor, that there is a great
running to and fro, some this way, and some that way, yet it is
to be feared most of them are out of the way, and then, though
they run as swift as the eagle can fly, they are benefitted nothing
at all.

Here is one runs a-quaking, another a-ranting; one again runs after
the Baptism, and another after the Independency. Here is one for
free-will, and another for Presbytery; and yet possibly most of
all these sects run quite the wrong way, and yet every one is for
his life, his soul, either for heaven or hell.[8]

If thou now say, Which is the way? I tell thee it is CHRIST, THE
SON OF MARY, THE SON OF GOD, Jesus saith, 'I am the way, and the
truth, and the life; no man cometh unto the Father but by me' (John
14:6). So then thy business is, if thou wouldst have salvation,
to see if Christ be thine, with all his benefits; whether he hath
covered thee with his righteousness, whether he hath showed thee
that thy sins are washed away with his heart-blood, whether thou
art planted into him, and whether thou have faith in him, so as
to make a life out of him, and to conform thee to him. That is,
such faith as to conclude that thou art righteous, because Christ
is thy righteousness, and so constrained to walk with him as the
joy of thy heart, because he saveth thy soul. And for the Lord's
sake take heed, and do not deceive thyself, and think thou art
in the way upon too slight grounds; for if thou miss of the way,
thou wilt miss of the prize; and if thou miss of that, I am sure
thou wilt lose thy soul, even that soul which is worth more than
the whole world.

But I have treated more largely on this in my book of the two
covenants, and therefore shall pass it now; only I beseech thee
to have a care of thy soul, and that thou mayest so do, take this
counsel: Mistrust thy own strength, and throw it away; down on
thy knees in prayer to the Lord for the spirit of truth; search
his word for direction; fly seducers' company; keep company with
the soundest Christians, that have most experience of Christ; and
be sure thou have a care of Quakers, Ranters, Freewillers; also
do not have too much company with some Anabaptists, though I go
under that name myself. I tell thee this is such a serious matter,
and I fear thou wilt so little regard it, that the thoughts of the
worth of the thing, and of thy too light regarding of it, doth
even make my heart ache whilst I am writing to thee. The Lord teach
thee the way by his Spirit, and then I am sure thou wilt know it.
SO RUN.

Only by the way, let me bid thee have a care of two things, and
so I shall pass to the next thing.

I. Have a care of relying on the outward obedience to any of God's
commands, or thinking thyself ever the better in the sight of God
for that. 2. Take heed of fetching peace for thy soul from any
inherent righteousness; but if thou canst believe that as thou
art a sinner, so thou art justified freely by the love of God,
through the redemption that is in Christ; and that God for Christ's
sake hath forgiven thee, not because he saw any thing done, or to
be done, in or by thee, to move him thereunto to do it; for that
is the right way; the Lord put thee into it, and keep thee in it.

The Second Direction. As thou shouldst get into the way so thou
shouldst also be much in studying and musing on the way. You
know men that would be expert in any thing, they are usually much
in studying of that thing, and so likewise is it with those that
quickly grow expert in any way. This therefore thou shouldst do;
let thy study be much exercised about Christ, which is the way;
what he is, what he hath done, and why he is what he is, and why
he hath done what is done; as, why 'He took upon him the form of
a servant,' why he 'was made in the likeness of men' (Phil 2:7).
Why he cried; why he died; why he bear the sin of the world; why
he was made sin, and why he was made righteousness; why he is in
heaven in the nature of man, and what he doth there? (2 Cor 5:21).
Be much in musing and considering of these things; be thinking
also enough of those places which thou must not come near, but
leave some on this hand, and some on that hand; as it is with those
that travel into other countries, they must leave such a gate on
this hand, and such a bush on that hand, and go by such a place,
where standeth such a thing. Thus, therefore, thou must do: Avoid
such things which are expressly forbidden in the Word of God.
'Withdraw thy foot far from her, and come not nigh the door of her
house, for her steps take hold on hell, going down to the chambers
of death' (Prov 5, 7). And so of every thing that is not in the
way, have a care of it, that thou go not by it; come not near it,
have nothing to do with it. SO RUN.

The Third Direction. Not only thus, but, in the next place, thou
must strip thyself of those things that may hang upon thee to the
hindering of thee in the way to the kingdom of heaven, as covetousness,
pride, lust, or whatever else thy heart may be inclining unto,
which may hinder thee in this heavenly race. Men that run for a
wager, if they intend to win as well as run, they do not use to
encumber themselves, or carry those things about them that may
be a hindrance to them in their running. 'Every man that striveth
for the mastery is temperate in all things' (1 Cor 9:25), that is,
he layeth aside every thing that would be any ways a disadvantage
to him; as saith the apostle, 'Let us lay aside every weight, and
the sin which doth so easily beset us, and let us run with patience
the race that is set before us' (Heb 12:1). It is but a vain thing
to talk of going to heaven, if thou let thy heart be encumbered
with those things that would hinder. Would you not say that such
a man would be in danger of losing, though he run, if he fill his
pockets with stones, hang heavy garments on his shoulders, and
great lumpish shoes on his feet?[9] So it is here; thou talkest of
going to heaven, and yet fillest thy pocket with stones, i.e.,
fillest thy heart with this world, lettest that hang on thy
shoulders, with its profits and pleasures. Alas, alas, thou art
widely mistaken! If thou intendest to win, thou must strip, thou
must lay aside every weight, thou must be temperate in all things.
Thou must SO RUN.

The Fourth Direction. Beware of by-paths; take heed thou dost not
turn into those lanes which lead out of the way. There are crooked
paths, paths in which men go astray, paths that lead to death and
damnation, but take heed of all those (Isa 59:8). Some of them
are dangerous because of practice (Prov 7:25); some because of
opinion, but mind them not; mind the path before thee, look right
before thee, turn neither to the right hand nor to the left, but
let thine eyes look right on, even right before thee (Prov 3:17).
'Ponder the path of thy feet, and let all thy ways be established.
Turn not to the right hand nor to the left. Remove thy foot far
from evil' (Prov 4:26,27). This counsel being not so seriously taken
as given, is the reason of that starting from opinion to opinion,
reeling this way and that way, out of this lane into that lane,
and so missing the way to the kingdom. Though the way to heaven
be but one, yet there are many crooked lanes and by-paths shoot
down upon it, as I may say. And again, notwithstanding the kingdom
of heaven be the biggest city, yet usually those by-paths are most
beaten, most travellers go those ways; and therefore the way to
heaven is hard to be found, and as hard to be kept in, by reason
of these. Yet, nevertheless, it is in this case as it was with the
harlot of Jericho; she had one scarlet thread tied in her window,
by which her house was known (John 2:18). So it is here, the
scarlet streams of Christ's blood run throughout the way to the
kingdom of heaven;[10] therefore mind that, see if thou do find
the besprinkling of the blood of Christ in the way, and if thou
do, be of good cheer, thou art in the right way; but have a care
thou beguile not thyself with a fancy, for then thou mayst light
into any lane or way; but that thou mayst not be mistaken, consider,
though it seem never so pleasant, yet if thou do not find that in
the very middle of the road there is writing with the heart-blood
of Christ, that he came into the world to save sinners, and that
we are justified, though we are ungodly; shun that way; for this
it is which the apostle meaneth when he saith, We have 'boldness
to enter into the holiest by the blood of Jesus, by a new and
living way which he hath consecrated for us, through the vail, that
is to say, his flesh' (Heb 10:19,20). How easy a matter is it in
this our day, for the devil to be too cunning for poor souls, by
calling his by-paths the way to the kingdom! If such an opinion
or fancy be but cried up by one or more, this inscription being
set upon it by the devil, 'This is the way of God,' how speedily,
greedily, and by heaps, do poor simple souls throw away themselves
upon it; especially if it be daubed over with a few external acts
of morality, if so good.[11] But this is because men do not know
painted by-paths from the plain way to the kingdom of heaven. They
have not yet learned the true Christ, and what his righteousness
is, neither have they a sense of their own insufficiency; but are
bold, proud, presumptuous, self-conceited. And therefore.

The Fifth Direction. Do not thou be too much in looking too high
in thy journey heavenwards. You know men that run in a race do
not use to stare and gaze this way and that, neither do they use
to cast up their eyes too high, lest happily,[12] through their
too too much gazing with their eyes after other things, they in
the meantime stumble and catch a fall. The very same case is this;
if thou gaze and stare after every opinion and way that comes
into the world; also if thou be prying overmuch into God's secret
decrees, or let thy heart too much entertain questions about some
nice foolish curiosities, thou mayst stumble and fall, as many
hundreds in England have done, both in Ranting and Quakery, to
their own eternal overthrow; without the marvellous operation of
God's grace be suddenly stretched forth to bring them back again.
Take heed therefore, follow not that proud and lofty spirit, that,
devil-like, cannot be content with his own station. David was of
an excellent spirit where he saith, 'Lord, my heart is not haughty,
nor mine eyes lofty, neither do I exercise myself in great matters,
or in things too high for me. Surely I have behaved and quieted
myself as a child that is weaned of his mother: my soul is even
as a weaned child' (Psa 131:1,2). Do thou SO RUN.

The Sixth Direction. Take heed that you have not an ear open to
every one that calleth after you as you are in your journey. Men
that run, you know, if any do call after them, saying, I would
speak with you, or go not too fast, and you shall have my company
with you, if they run for some great matter, they use to say, Alas,
I cannot stay, I am in haste, pray talk not to me now; neither can
I stay for you, I am running for a wager: if I win I am made, if
I lose I am undone, and therefore hinder me not. Thus wise are
men when they run for corruptible things, and thus should thou
do, and thou hast more cause to do so than they, forasmuch as they
run but for things that last not, but thou for an incorruptible
glory. I give thee notice of this betimes, knowing that thou shalt
have enough call after thee, even the devil, sin, this world, vain
company, pleasures, profits, esteem among men, ease, pomp, pride,
together with an innumerable company of such companions; one
crying, Stay for me; the other saying, Do not leave me behind; a
third saying, And take me along with you. What, will you go, saith
the devil, without your sins, pleasures, and profits? Are you so
hasty? Can you not stay and take these along with you? Will you
leave your friends and companions behind you? Can you not do as
your neighbours do, carry the world, sin, lust, pleasure, profit,
esteem among men, along with you? Have a care thou do not let
thine ear now be open to the tempting, enticing, alluring, and
soul-entangling flatteries of such sink-souls[13] as these are.
'My son,' saith Solomon, 'if sinners entice thee, consent thou
not' (Prov 1:10).

You know what it cost the young man which Solomon speaks of in
the 7th of the Proverbs, that was enticed by a harlot, 'With her
much fair speech she' won him, and 'caused him to yield, with the
flattering of her lips she forced him,' till he went after her
'as an ox to the slaughter, or as a fool to the correction of the
stocks'; even so far, 'till the dart struck through his liver, and
knew not that it was for his life. Hearken unto me now therefore,'
saith he, 'O ye children, and attend to the words of my mouth, let
not thine heart decline to her ways, go not astray in her paths,
for she hath cast down many wounded, yea, many strong men have been
slain by her,' that is, kept out of heaven by her, 'her house is
the way to hell, going down to the chambers of death.' Soul, take
this counsel and say, Satan, sin, lust, pleasure, profit, pride,
friends, companions, and everything else, let me alone, stand
off, come not nigh me, for I am running for heaven, for my soul,
for God, for Christ, from hell and everlasting damnation: if
I win, I win all, and if I lose, I lose all; let me alone, for I
will not hear. SO RUN.

The Seventh Direction. In the next place, be not daunted though
thou meetest with never so many discouragements in thy journey
thither. That man that is resolved for heaven, if Satan cannot win
him by flatteries, he will endeavour to weaken him by discouragements;
saying, thou art a sinner, thou hast broke God's law, thou art
not elected, thou comest too late, the day of grace is past, God
doth not care for thee, thy heart is naught, thou art lazy, with
a hundred other discouraging suggestions. And thus it was with
David, where he said, 'I had fainted, unless I had believed to see
the goodness of the Lord in the land of the living' (Psa 27:13,14).
As if he should say, the devil did so rage and my heart was so
base, that had I judged according to my own sense and feeling,
I had been absolutely distracted; but I trusted to Christ in the
promise, and looked that God would be as good as his promise, in
having mercy upon me, an unworthy sinner; and this is that which
encouraged me, and kept me from fainting. And thus must thou
do when Satan, or the law, or thy own conscience, do go about to
dishearten thee, either by the greatness of thy sins, the wickedness
of thy heart, the tediousness of the way, the loss of outward
enjoyments, the hatred that thou wilt procure from the world, or
the like; then thou must encourage thyself with the freeness of
the promises, the tender-heartedness of Christ, the merits of his
blood, the freeness of his invitations to come in, the greatness
of the sin of others that have been pardoned, and that the same
God, through the same Christ, holdeth forth the same grace free
as ever. If these be not thy meditations, thou wilt draw very
heavily in the way to heaven, if thou do not give up all for lost,
and so knock off from following any farther; therefore, I say, take
heart in thy journey, and say to them that seek thy destruction,
'Rejoice not against me, O mine enemy, when I fall I shall arise,
when I sit in darkness the Lord shall be a light unto me' (Micah
7:8). SO RUN.

The Eighth Direction. Take heed of being offended at the cross that
thou must go by, before thou come to heaven. You must understand,
as I have already touched, that there is no man that goeth to heaven
but he must go by the cross. The cross is the standing way-mark
by which all they that go to glory must pass by. 'We must through
much tribulation enter into the kingdom of God' (Acts 14:22).
'Yea, and all that will live godly in Christ Jesus shall suffer
persecution' (2 Tim 3:12). If thou art in the way to the kingdom,
my life for thine thou wilt come at the cross shortly--the Lord
grant thou dost not shrink at it, so as to turn thee back again.
'If any man will come after me,' saith Christ, 'let him deny
himself, and take up his cross daily, and follow me' (Luke 9:23).
The cross it stands, and hath stood, from the beginning, as
a way-mark to the kingdom of heaven.[14] You know if one ask you
the way to such and such a place, you, for the better direction,
do not only say, this is the way, but then also say, you must go
by such a gate, by such a style, such a bush, tree, bridge, or such
like. Why, so it is here; art thou inquiring the way to heaven?
Why, I tell thee, Christ is the way; into him thou must get, into
his righteousness, to be justified; and if thou art in him, thou
wilt presently see the cross, thou must go close by it, thou must
touch it, nay, thou must take it up, or else thou wilt quickly
go out of the way that leads to heaven, and turn up some of those
crooked lanes that lead down to the chambers of death.

How thou mayest know the cross by these six things. 1. It
is known in the doctrine of justification. 2. In the doctrine of
mortification. 3. In the doctrine of perseverance. 4. In self-denial.
5. Patience. 6. Communion with poor saints.

1. In the doctrine of justification; there is a great deal of the
cross in that: a man is forced to suffer the destruction of his
own righteousness for the righteousness of another. This is no
easy matter for a man to do; I assure to you it stretcheth every
vein in his heart before he will be brought to yield to it. What,
for a man to deny, reject, abhor, and throw away all his prayers,
tears, alms, keeping of sabbaths, hearing, reading, with the rest,
in the point of justification, and to count them accursed;[15]
and to be willing, in the very midst of the sense of his sins,
to throw himself wholly upon the righteousness and obedience of
another man, abhorring his own, counting it as deadly sin, as the
open breach of the law; I say, to do this in deed and in truth,
is the biggest piece of the cross; and therefore Paul calleth this
very thing a suffering; where he saith, 'And I have SUFFERED the
loss of all things,' which principally was his righteousness,
'that I might win Christ, and be found in him, not having,' but
rejecting, 'mine own righteousness' (Phil 3:8,9). That is the
first.

2. In the doctrine of mortification is also much of the cross. Is
it nothing for a man to lay hands on his vile opinions, on his
vile sins, of his bosom sins, of his beloved, pleasant, darling
sins, that stick as close to him, as the flesh sticketh to the
bones? What, to lose all these brave things that my eyes behold,
for that which I never saw with my eyes? What, to lose my pride,
my covetousness, my vain company, sports, and pleasures, and the
rest? I tell you this is no easy matter; if it were, what need
all those prayers, sighs, watchings? What need we be so backward
to it? Nay, do you not see, that some men, before they will set
about this work, they will even venture the loss of their souls,
heaven, God, Christ, and all? What means else all those delays
and put-offs, saying, Stay a little longer, I am loth to leave my
sins while I am so young, and in health? Again, what is the reason
else, that others do it so by the halves, coldly and seldom,
notwithstanding they are convinced over and over; nay, and also
promise to amend, and yet all's in vain? I will assure you, to
cut off right hands, and to pluck out right eyes, is no pleasure
to the flesh.

3. The doctrine of perseverance is also cross to the flesh; which
is not only to begin, but for to hold out, not only to bid fair,
and to say, Would I had heaven, but so to know Christ, to put on
Christ, and walk with Christ as to come to heaven. Indeed, it is
no great matter to begin to look for heaven, to begin to seek the
Lord, to begin to shun sin. O but it is a very great matter to
continue with God's approbation! 'My servant Caleb,' saith God,
is a man of 'another spirit, he hath followed me,' followed me
always, he hath continually followed me, 'fully, he shall possess the
land' (Num 14:24). Almost all the many thousands of the children
of Israel in their generation, fell short of perseverance when
they walked from Egypt towards the land of Canaan. Indeed they
went to the work at first pretty willingly, but they were very
short-winded, they were quickly out of breath, and in their hearts
they turned back again into Egypt.

It is an easy matter for a man to run hard for a spurt, for a
furlong, for a mile or two; O, but to hold out for a hundred, for
a thousand, for ten thousand miles: that man that doth this, he
must look to meet with cross, pain, and wearisomeness to the flesh,
especially if as he goeth he meeteth with briars and quagmires,
and other incumbrances, that make his journey so much the more
painfuller.

Nay, do you not see with your eyes daily, that perseverance is a
very great part of the cross? why else do men so soon grow weary?
I could point out a many, that after they have followed the ways
of God about a twelvemonth, others it may be two, three, or four,
some more, and some less years, they have been beat out of wind,
have taken up their lodging and rest before they have got half-way
to heaven, some in this, and some in that sin; and have secretly,
nay, sometimes openly said, that the way is too strait, the race
too long, the religion too holy, and cannot hold out, I can go no
farther.

4, 5, 6. And so likewise of the other three, to wit, patience,
self-denial, communion, and communication with and to the poor
saints. How hard are these things? It is an easy matter to deny
another man, but it is not so easy a matter to deny one's self;
to deny myself out of love to God, to his gospel, to his saints,
of this advantage, and of that gain; nay, of that which otherwise
I might lawfully do, were it not for offending them. That scripture
is but seldom read, and seldomer put in practice, which saith, 'I
will eat no flesh while the world standeth, if it make my brother
to offend' (1 Cor 8:13). Again, 'We that are strong ought to bear
the infirmities of the weak, and not to please ourselves' (Rom
15:1). But how froward, how hasty, how peevish, and self-resolved
are the generality of professors at this day! Also, how little
considering the poor, unless it be to say, Be thou warmed and
filled! But to give is a seldom work; also especially to give to
any poor (Gal 6:10). I tell you all things are cross to flesh and
blood; and that man that hath but a watchful eye over the flesh,
and also some considerable measure of strength against it, he
shall find his heart in these things like unto a starting horse,
that is rid without a curbing bridle, ready to start at everything
that is offensive to him; yea, and ready to run away too, do what
the rider can.

It is the cross which keepeth those that are kept from heaven. I
am persuaded, were it not for the cross, where we have one professor,
we should have twenty; but this cross, that is it which spoileth
all.

Some men, as I said before, when they come at the cross they can
go no farther, but back again to their sins they must go. Others
they stumble at it, and break their necks; others again, when they
see the cross is approaching, they turn aside to the left hand,
or to the right hand, and so think to get to heaven another way;
but they will be deceived. 'Yea, and all that will live godly in
Christ Jesus SHALL,' mark, shall be sure to 'suffer persecution'
(2 Tim 3:12). There are but few when they come at the cross, cry,
'Welcome cross,' as some of the martyrs did to the stake they were
burned at. Therefore, if thou meet with the cross in thy journey,
in what manner soever it be, be not daunted, and say, Alas, what
shall I do now! But rather take courage, knowing, that by the
cross is the way to the kingdom. Can a man believe in Christ and
not be hated by the devil? Can he make a profession of this Christ,
and that sweetly and convincingly, and the children of Satan hold
their tongue? Can darkness agree with light? or the devil endure
that Christ Jesus should be honoured both by faith and a heavenly
conversation, and let that soul alone at quiet? Did you never read,
that 'the dragon persecuteth the woman?' (Rev 12). And that Christ
saith, 'In the world ye shall have tribulation' (John 16:33).

The Ninth Direction. Beg of God that he would do these two things
for thee: First, Enlighten thine understanding. And, Second,
Inflame thy will. If these two be but effectually done, there is
no fear but thou wilt go safe to heaven.

[First, Enlighten thine understanding.] One of the great reasons
why men and women do so little regard the other world, it is
because they see so little of it.[16] And the reason why they see
so little of it is because they have their understandings darkened.
And therefore, saith Paul, do not you believers 'walk as do other
Gentiles, even in the vanity of their minds, having the understanding
darkened, being alienated from the life of God through the ignorance,'
or foolishness 'that is in them, because of the blindness of their
heart' (Eph 4:17,18). Walk not as those, run not with them: alas,
poor souls, they have their understandings darkened, their hearts
blinded, and that is the reason they have such undervaluing thoughts
of the Lord Jesus Christ, and the salvation of their souls. For
when men do come to see the things of another world, what a God,
what a Christ, what a heaven, and what an eternal glory there is
to be enjoyed; also when they see that it is possible for them
to have a share in it, I tell you it will make them run through
thick and thin to enjoy it. Moses, having a sight of this, because
his understanding was enlightened, he feared not the wrath of the
king, but chose 'rather to suffer affliction with the people of
God, than to enjoy the pleasures of sin for a season.' He refused
to be called the son of the king's daughter; accounting it wonderful
riches to be counted worthy of so much as to suffer for Christ,
with the poor despised saints; and that was because he saw him
who was invisible, and 'had respect unto the recompence of the
reward' (Heb 11:24-27). And this is that which the apostle usually
prayeth for in his epistles for the saints, namely, 'That they
might know what is the hope of God's calling, and the riches of
the glory of his inheritance in the saints' (Eph 1:18). And that
they might 'be able to comprehend with all saints, what is the
breadth, and length, and depth, and height, and to know the love
of Christ which passeth knowledge' (Eph 3:18,19). Pray therefore
that God would enlighten thy understanding: that will be very
great help unto thee. It will make thee endure many a hard brunt
for Christ; as Paul saith, 'After ye were illuminated, ye endured
a great fight of afflictions. You took joyfully the spoiling of
your goods, knowing in yourselves that ye have in heaven a better
and an enduring substance' (Heb 10:32-34). If there be never such
a rare jewel lie just in a man's way, yet if he sees it not, he
will rather trample upon it than stoop for it, and it is because
he sees it not. Why, so it is here, though heaven be worth never
so much, and thou hast never so much need of it, yet if thou see
it not, that is, have not thy understanding opened or enlightened
to see it, thou wilt not regard at all: therefore cry to the Lord
for enlightening grace, and say, Lord, open my blind eyes: Lord,
take the vail off my dark heart, show me the things of the other
world, and let me see the sweetness, glory, and excellency of them
for Christ his sake. This is the first.

[Second, Inflame thy will.] Cry to God that he would inflame thy
will also with the things of the other world. For when a man's
will is fully set to do such or such a thing, then it must be a
very hard matter that shall hinder that man from bringing about
his end. When Paul's will was set resolvedly to go up to Jerusalem,
though it was signified to him before what he should there suffer,
he was not daunted at all; nay, saith he, 'I am ready,' or willing,
'not to be bound only, but also to die at Jerusalem for the name
of the Lord Jesus' (Acts 21:13). His will was inflamed with love
to Christ; and therefore all the persuasions that could be used
wrought nothing at all. Your self-willed people nobody knows what
to do with them; we used to say, He will have his own will, do
all what you can. Indeed to have such a will for heaven, is an
admirable advantage to a man that undertaketh the race thither;
a man that is resolved, and hath his will fixed, saith he, I will
do my best to advantage myself; I will do my worst to hinder my
enemies; I will not give out as long as I can stand; I will have
it or I will lose my life; 'though he slay me yet will I trust
in him' (Job 13:15). 'I will not let thee go except thou bless
me' (Gen 32:26). I WILL, I WILL, I WILL, O this blessed inflamed
will for heaven! What is like it? If a man be willing, then any
argument shall be matter of encouragement; but if unwilling, then
any argument shall give discouragement; this is seen both in saints
and sinners; in them that are the children of God, and also those
that are the children of the devil. As,

1. The saints of old, they being willing and resolved for heaven,
what could stop them? Could fire or faggot, sword or halter,
stinking dungeons, whips, bears, bulls, lions, cruel rackings,
stoning, starving, nakedness, &c. (Heb 11). 'Nay, in all these
things they were more than conquerors, through him that loved
them' (Rom 8:37); who had also made them 'willing in the day of
his power.'

2. See again, on the other side, the children of the devil,
because they are not willing [to run to heaven], how many shifts
and starting-holes they will have. I have married a wife, I have
a farm, I shall offend my landlord, I shall offend my master,
I shall lose my trading, I shall lose my pride, my pleasures, I
shall be mocked and scoffed, therefore I dare not come. I, saith
another, will stay till I am older, till my children are out of
sight, till I am got a little aforehand in the world, till I have
done this and that, and the other business; but alas, the thing
is, they are not willing; for were they but soundly willing, these,
and a thousand such as these, would hold them no faster than the
cords held Samson when he broke them like burned flax (Judg 15:14).
I tell you the will is all: that is one of the chief things which
turns the wheel either backwards or forwards; and God knoweth
that full well, and so likewise doth the devil; and therefore they
both endeavour very much to strengthen the will of their servants.
God, he is for making of his a willing people to serve him; and
the devil, he doth what he can to possess the will and affection
of those that are his, with love to sin; and therefore when Christ
comes close to the matter, indeed, saith he, 'Ye will not come
to me' (John 5:40). 'How often would I have gathered you as a hen
doth her chickens, and ye would not' (Luke 13:34). The devil had
possessed their wills, and so long he was sure enough of them.
O therefore cry hard to God to inflame thy will for heaven and
Christ: thy will, I say, if that be rightly set for heaven, thou
wilt not be beat off with discouragements; and this was the reason
that, when Jacob wrestled with the angel, though he lost a limb,
as it were, and the hollow of his thigh was put out of joint, as
he wrestled with him, yet, saith he, 'I will not,' mark, 'I WILL
NOT let thee go except thou bless me' (Gen 32:24-26). Get thy
will tipt with the heavenly grace, and resolution against all
discouragements, and then thou goest full speed for heaven; but
if thou falter in thy will, and be not found there, thou wilt
run hobbling and halting all the way thou runnest, and also to be
sure thou wilt fall short at the last. The Lord give thee a will
and courage!

Thus have I done with directing thee how to run to the kingdom;
be sure thou keep in memory what I have said unto thee, lest thou
lose thy way. But because I would have thee think of them, take
all in short in this little bit of paper.

1. Get into the way. 2. Then study on it. 3. Then strip, and lay
aside everything that would hinder. 4. Beware of bye-paths. 5. Do
not gaze and stare too much about thee, and be sure to ponder the
path of thy feet. 6. Do not stop for any that call after thee,
whether it be the world, the flesh, or the devil; for all these
will hinder thy journey, if possible. 7. Be not daunted with any
discouragements thou meetest with as thou goest. 8. Take heed
of stumbling at the cross. 9. Cry hard to God for an enlightened
heart, and a willing mind, and God give thee a prosperous journey.
Yet before I do quite take my leave of thee, let me give thee a
few motives along with thee. It may be they will be as good as a
pair of spurs to prick on thy lumpish heart in this rich voyage.[17]

[V. NINE MOTIVES TO URGE US ON IN THE WAY.]

The First Motive. Consider there is no way but this, thou must
either win or lose. If thou winnest, then heaven, God, Christ,
glory, ease, peace, life, yea, life eternal, is thine; thou must
be made equal to the angels in heaven; thou shalt sorrow no more,
sigh no more, feel no more pain; thou shalt be out of the reach
of sin, hell, death, the devil, the grave, and whatever else may
endeavour thy hurt. But contrariwise, and if thou lose, then thy
loss is heaven, glory, God, Christ, ease, peace, and whatever else
which tendeth to make eternity comfortable to the saints; besides,
thou procurest eternal death, sorrow, pain, blackness, and darkness,
fellowship with devils, together with the everlasting damnation
of thy own soul.

The Second Motive. Consider that this devil, this hell, death and
damnation, followeth after thee as hard as they can drive, and
have their commission so to do by the law, against which thou hast
sinned; and therefore for the Lord's sake make haste.

The Third Motive. If they seize upon thee before thou get to the
city of Refuge, they will put an everlasting stop to thy journey.
This also cries, Run for it.

The Fourth Motive. Know also, that now heaven gates, the heart of
Christ, with his arms, are wide open to receive thee. O methinks
that this consideration, that the devil followeth after to destroy,
and that Christ standeth open-armed to receive, should make thee
reach out and fly with all haste and speed! And therefore,

The Fifth Motive. Keep thine eye upon the prize; be sure that
thy eyes be continually upon the profit thou art like to get. The
reason why men are so apt to faint in their race for heaven, it
lieth chiefly in either of these two things:

1. They do not seriously consider the worth of the prize; or else
if they do, they are afraid it is too good for them; but most lose
heaven for want of considering the price and the worth of it. And
therefore, that thou mayst not do the like, keep thine eye much
upon the excellency, the sweetness, the beauty, the comfort, the
peace, that is to be had there by those that win the prize. This
was that which made the apostle run through anything; good report,
evil report, persecution, affliction, hunger, nakedness, peril
by sea, and peril by land, bonds and imprisonments. Also it made
others endure to be stoned, sawn asunder, to have their eyes bored
out with augurs, their bodies broiled on gridirons, their tongues
cut out of their mouths, boiled in cauldrons, thrown to the wild
beasts, burned at the stakes, whipped at posts, and a thousand
other fearful torments, 'while they looked not at the things which
are seen,' as the things of this world, 'but at the things which
are not seen; for the things which are seen are temporal; but the
things which are not seen are eternal' (2 Cor 4:18). O this word
'eternal,' that was it that made them, that when they might have
had deliverance, they would not accept of it; for they knew in the
world to come they should have a better resurrection (Heb 11:35).

2. And do not let the thoughts of the rareness of the place make
thee say in thy heart, This is too good for me; for I tell thee,
heaven is prepared for whosoever will accept of it, and they shall
be entertained with hearty good welcome. Consider, therefore,
that as bad as thou have got thither; thither went scrubbed,[18]
beggarly Lazarus, &c. Nay, it is prepared for the poor: 'Hearken,
my beloved brethren,' saith James, take notice of it, 'Hath not
God chosen the poor of this world rich in faith, and heirs of the
kingdom?' (James 2:5). Therefore take heart and RUN, man. And,

The Sixth Motive. Think much of them that are gone before. First,
How really they got into the kingdom. Secondly, How safe they
are in the arms of Jesus; would they be here again for a thousand
worlds? Or if they were, would they be afraid that God would not
make them welcome? Thirdly, What would they judge of thee if they
knew thy heart began to fail thee in thy journey, or thy sins began
to allure thee, and to persuade thee to stop thy race? would they
not call thee a thousand fools? and say, O, that he did but see
what we see, feel what we feel, and taste of the dainties that we
taste of! O, if he were here one quarter of an hour, to behold, to
see, to feel, to taste and enjoy but the thousandth part of what
we enjoy, what would he do? What would he suffer? What would he
leave undone? Would he favour sin? Would he love this world below?
Would he be afraid of friends, or shrink at the most fearful
threatenings that the greatest tyrants could invent to give him?
Nay, those who have had but a sight of these things by faith,
when they have been as far off from them as heaven from earth, yet
they have been able to say with a comfortable and merry heart, as
the bird that sings in the spring, that this and more shall not
keep them from running to heaven. Sometimes, when my base heart
hath been inclining to this world, and to loiter in my journey
towards heaven, the very consideration of the glorious saints
and angels in heaven, what they enjoy, and what low thoughts they
have of the things of this world together, how they would befool
me if they did but know that my heart was drawing back; [this]
hath caused me to rush forward, to disdain these poor, low, empty,
beggarly things, and to say to my soul, Come, soul, let us not
be weary; let us see what this heaven is; let us even venture all
for it, and try if that will quit the cost. Surely Abraham, David,
Paul, and the rest of the saints of God, were as wise as any are
now, and yet they lost all for this glorious kingdom. O! therefore,
throw away stinking lusts, follow after righteousness, love the
Lord Jesus, devote thyself unto his fear, I'll warrant thee he
will give thee a goodly recompense. Reader, what sayst thou to
this? Art [thou] resolved to follow me? Nay, resolve if thou canst
to get before me. 'So run, that ye may obtain.'

The Seventh Motive. To encourage thee a little farther, set to the
work, and when thou hast run thyself down weary, then the Lord
Jesus will take thee up, and carry thee. Is not this enough to
make any poor soul begin his race? Thou, perhaps, criest, O but I
am feeble, I am lame, &c.: well, but Christ hath a bosom; consider,
therefore, when thou hast run thyself down weary, he will put
thee in his bosom: 'He shall gather the lambs with his arms, and
carry them in his bosom, and shall gently lead those that are with
young' (Isa 40:11). This is the way that fathers take to encourage
their children, saying: Run, sweet babe, while thou art weary,
and then I will take thee up and carry thee. 'He will gather his
lambs with his arm, and carry them in his bosom.' When they are
weary they shall ride.[19] The Eighth Motive. Or else he will convey
new strength from heaven into thy soul, which will be as well--'The
youths shall faint and be weary, and the young men shall utterly
fall; but they that wait upon the Lord shall renew their strength;
they shall mount up with wings as eagles; they shall run and not
be weary, they shall walk and not faint' (Isa 40:30,31). What
shall I say besides what hath already been said? Thou shalt have
good and easy lodging, good and wholesome diet, the bosom of
Christ to lie in, the joys of heaven to feed on. Shall I speak of
the satiety and of the duration of all these? Verily to describe
them to the height it is a work too hard for me to do.[20]

The Ninth Motive. Again methinks the very industry of the devil,
and the industry of his servants, &c., should make you that have
a desire to heaven and happiness to run apace. Why, the devil, he
will lose no time, spare no pains, also neither will his servants,
both to seek the destruction of themselves and others: and shall
not we be as industrious for our own salvation? Shall the world
venture the damnation of their souls for a poor corruptible crown;
and shall not we venture the loss of a few trifles for an eternal
crown? Shall they venture the loss of eternal friends, as God to
love, Christ to redeem, the Holy Spirit to comfort, heaven for
habitation, saints and angels for company, and all this to get and
hold communion with sin, and this world, and a few base, drunken,
swearing, lying, covetous wretches, like themselves? And shall
not we labour as hard, run as fast, seek as diligently, nay, a
hundred times more diligently, for the company of these glorious
eternal friends, though with the loss of such as these, nay, with
the loss of ten thousand times better than these poor, low, base,
contemptible things? Shall it be said at the last day, that wicked
men made more haste to hell than you did make to heaven?[21] That
they spent more hours, days, and that early and late, for hell,
than you spent for that which is ten thousand thousand of thousands
times better? O let it not be so, but run with all might and main.

Thus you see I have here spoken something, though but little. Now
I shall come to make some use and application of what hath been
said, and so conclude.

[VI. NINE USES OF THIS SUBJECT.]

The first use. You see here, that he that will go to heaven, he
must run for it; yea, and not only run, but so run, that is, as
I have said, to run earnestly, to run continually, to strip off
every thing that would hinder in his race with the rest. Well
then, do you so run? And now let us examine a little.

1. Art thou got into the right way? Art thou in Christ's
righteousness? Do not say yes in thy heart, when in truth there
is no such matter. It is a dangerous thing, you know, for a man
to think he is in the right way, when he is in the wrong. It is
the next way for him to lose his way, and not only so, but if he
run for heaven, as thou sayst thou dost, even to lose that too. O
this is the misery of most men, to persuade themselves that they
run right, when they never had one foot in the way! The Lord
give thee understanding here, or else thou art undone for ever.
Prithee, soul, search when was it thou turned out of thy sins and
righteousness into the righteousness of Jesus Christ. I say, dost
thou see thyself in him? and is he more precious to thee than the
whole world? Is thy mind always musing on him? Dost thou love
to be talking of him--and also to be walking with him? Dost thou
count his company more precious than the whole world? Dost thou
count all things but poor, lifeless, empty, vain things, without
communion with him? Doth his company sweeten all things--and his
absence embitter all things? Soul, I beseech thee, be serious, and
lay it to heart, and do not take things of such weighty concernment
as the salvation or damnation of thy soul, without good ground.

2. Art thou unladen of the things of this world, as pride, pleasures,
profits, lusts, vanities? What! dost thou think to run fast enough
with the world, thy sins and lusts in thy heart? I tell thee,
soul, they that have laid all aside, every weight, every sin, and
are got into the nimblest posture, they find work enough to run;
so to run as to hold out. To run through all that opposition, all
these jostles, all these rubs, over all these stumbling-blocks,
over all the snares from all these entanglements, that the devil,
sin, the world, and their own hearts, lay before them; I tell
thee, if thou art agoing heavenward, thou wilt find it no small
or easy matter. Art thou therefore discharged and unladen of these
things? Never talk of going to heaven if thou art not. It is to be
feared thou wilt be found among the many that 'will seek to enter
in, and shall not be able' (Luke 13:24).

The second use. If so, then, in the next place, what will become
of them that are grown weary before they are got half way thither?
Why, man, it is he that holdeth out to the end that must be saved;
it is he that overcometh that shall inherit all things; it is
not every one that begins. Agrippa gave a fair step for a sudden,
he steps almost into the bosom of Christ in less than half an
hour. Thou, saith he to Paul, hast 'almost persuaded me to be a
Christian' (Acts 26:26). Ah! but it was but almost; and so he had
as good have been never a whit; he stept fair indeed, but yet he
stept short; he was hot while he was at it, but he was quickly out
of wind. O this but almost! I tell you, this but almost, it lost
his soul. Methinks I have seen sometimes how these poor wretches
that get but almost to heaven, how fearfully their almost, and their
but almost, will torment them in hell; when they shall cry out in
the bitterness of their souls, saying, I was almost a Christian.
I was almost got into the kingdom, almost out of the hands of
the devil, almost out of my sins, almost from under the curse of
God; almost, and that was all; almost, but not altogether. O that
I should be almost at heaven, and should not go quite through!
Friend, it is a sad thing to sit down before we are in heaven,
and to grow weary before we come to the place of rest; and if it
should be thy case, I am sure thou dost not so run as to obtain.
But again,

The third use. In the next place, What then will become of them
that some time since were running post-haste to heaven, insomuch
that they seemed to outstrip many, but now are running as fast
back again? Do you think those will ever come thither? What, to
run back again, back again to sin, to the world, to the devil, back
again to the lusts of the flesh? O! 'It had been better for them
not to have known the way of righteousness, than after they have
known it, to turn,' to turn back again, 'from the holy commandment'
(2 Peter 2:22). Those men shall not only be damned for sin, but
for professing to all the world that sin is better than Christ;
for the man that runs back again, he doth as good as say, 'I have
tried Christ, and I have tried sin, and I do not find so much
profit in Christ as in sin.'[22] I say, this man declareth this,
even by his running back again. O sad! what a doom they will have,
who were almost at heaven-gates, and then run back again. 'If any
draw back,' saith Christ [by his apostle], 'my soul shall have no
pleasure in him' (Heb 10:38). Again, 'No man having put his hand
to the plough,' that is, set forward, in the ways of God, 'and
looking back,' turning back again, 'is fit for the kingdom of
God' (Luke 9:62). And if not fit for the kingdom of heaven, then
for certain he must needs be fit for the fire of hell. And therefore,
saith the apostle, those that 'bring forth' these apostatizing
fruits, as 'briars and thorns, are rejected, and nigh unto cursing,
whose end is to be burned' (Heb 6:8). O there is never another
Christ to save them by bleeding and dying for them! And if they
shall not escape that neglect, then how shall they escape that
reject and turn their back upon 'so great a salvation?' (Heb
2:3). And if the righteous, that is, they that run for it, will
find work enough to get to heaven, 'then where will the ungodly'
backsliding 'sinner appear?' or if Judas the traitor, or Francis
Spira the backslider, were but now alive in the world to whisper
these men in the ear a little, and tell them what it hath cost
their souls for backsliding, surely it would stick by them and
make them afraid of running back again, so long as they had one
day to live in this world.

The fourth use. So again, fourthly, how unlike to these men's
passions[23] will those be that have all this while sat still,
and have not so much as set one foot forward to the kingdom of
heaven. Surely he that backslideth, and he that sitteth still in
sin, they are both of one mind; the one he will not stir, because
he loveth his sins, and the things of this world; the other he
runs back again, because he loveth his sins, and the things of
this world: is it not one and the same thing? They are all one
here, and shall not one and the same hell hold them hereafter!
He is an ungodly one that never looked after Christ, and he is an
ungodly one that did once look after him and then ran quite back
again; and therefore that word must certainly drop out of the
mouth of Christ against them both, 'Depart from me, ye cursed,
into everlasting fire, prepared for the devil and his angels'
(Matt 25:41).

The fifth use. Again, here you may see, in the next place, that
is, they that will have heaven must run for it; then this calls
aloud to those who began but a while since to run, I say, for
them to mend their pace if they intend to win; you know that they
which come hindmost, had need run fastest. Friend, I tell thee,
there be those that have run ten years to thy one, nay, twenty
to thy five, and yet if thou talk with them, sometimes they will
say they doubt they shall come late enough. How then will it be
with thee? Look to it therefore that thou delay no time, not an
hour's time, but speedily part with all, with everything that is
an hindrance to thee in thy journey, and run; yea, and so run that
thou mayest obtain.

The sixth use. Again, sixthly, You that are old professors, take
you heed that the young striplings of Jesus, that began to strip
but the other day, do not outrun you, so as to have that scripture
fulfilled on you, 'The first shall be last, and the last first';
which will be a shame to you, and a credit for them. What, for a
young soldier to be more courageous than he that hath been used
to wars! To you that are hindmost, I say, strive to outrun them
that are before you; and you that are foremost, I say, hold your
ground, and keep before them in faith and love, if possible;
for indeed that is the right running, for one to strive to outrun
another; even for the hindmost to endeavour to overtake the
foremost, and he that is before should be sure to lay out himself
to keep his ground, even to the very utmost. But then,

The seventh use. Again, How basely do they behave themselves, how
unlike are they to win, that think it enough to keep company with
the hindmost? There are some men that profess themselves such
as run for heaven as well as any; yet if there be but any lazy,
slothful, cold, half-hearted professors in the country, they will
be sure to take example by them; they think if they can but keep
pace with them they shall do fair; but these do not consider that
the hindmost lose the prize. You may know it, if you will, that
it cost the foolish virgins dear for their coming too late--'They
that were ready went in with him, and the door was shut. Afterward,'
mark, 'afterward came the other,' the foolish, 'virgins, saying,
Lord, Lord, open to us; but he answered, and said,' Depart, 'I know
you not' (Matt 25:10-12). Depart, lazy professors, cold professors,
slothful professors. O! methinks the Word of God is so plain for
the overthrow of you lazy professors, that it is to be wondered
men do take no more notice of it. How was Lot's wife served for
running lazily, and for giving but one look behind her, after the
things she left in Sodom? How was Esau served for staying too long
before he came for the blessing? And how were they served that
are mentioned in the 13th of Luke, 'for staying till the door was
shut?' Also the foolish virgins; a heavy after-groan will they
give that have thus staid too long. It turned Lot's wife into a
pillar of salt (Gen 19:26). It made Esau weep with an exceeding
loud and bitter cry (Heb 12:17). It made Judas hang himself: yea,
and it will make thee curse the day in which thou wast born, if
thou miss of the kingdom, as thou wilt certainly do, if this be
thy course. But,

The eighth use. Again, How, and if thou by thy lazy running
shouldst not only destroy thyself, but also thereby be the cause
of the damnation of some others, for thou being a professor thou
must think that others will take notice of thee; and because thou
art but a poor, cold, lazy runner, and one that seeks to drive
the world and pleasure along with thee: why, thereby others will
think of doing so too. Nay, say they, why may not we as well as
he? He is a professor, and yet he seeks for pleasures, riches,
profits; he loveth vain company, and he is proud, and he is so
and so, and professeth that he is going for heaven; yea, and he
saith also he doth not fear but he shall have entertainment; let
us therefore keep pace with him, we shall fare no worse than he.
O how fearful a thing will it be, if that thou shalt be instrumental
of the ruin of others by thy halting in the way of righteousness!
Look to it, thou wilt have strength little enough to appear before
God, to give an account of the loss of thy own soul; thou needest
not have to give an account for others; why, thou didst stop them
from entering in. How wilt thou answer that saying, You would
not enter in yourselves, and them that would you hinder; for that
saying will be eminently fulfilled on them that through their
own idleness do keep themselves out of heaven, and by giving of
others the same example, hinder them also.

The ninth use. Therefore, now to speak a word to both of you, and
so I shall conclude.

1. I beseech you, in the name of our Lord Jesus Christ, that none
of you do run so lazily in the way to heaven as to hinder either
yourselves or others. I know that even he which runs laziest, if
he should see a man running for a temporal life, if he should so
much neglect his own well-being in this world as to venture, when
he is a-running for his life, to pick up here and there a lock of
wool that hangeth by the way-side, or to step now and then aside
out of the way for to gather up a straw or two, or any rotten
stick, I say, if he should do this when he is a-running for his
life, thou wouldst condemn him; and dost thou not condemn thyself
that dost the very same in effect, nay worse, that loiterest
in thy race, notwithstanding thy soul, heaven, glory, and all is
at stake. Have a care, have a care, poor wretched sinner, have a
care.

2. If yet there shall be any that, notwithstanding this advice,
will still be flaggering and loitering in the way to the kingdom
of glory, be thou so wise as not to take example by them. Learn
of no man further than he followeth Christ. But look unto Jesus,
who is not only 'the author and finisher of faith,' but who did,
'for the joy that was set before him, endured the cross, despising
the shame, and is now set down at the right hand of God' (Heb
12:2). I say, look to no man to learn of him no further than he
followeth Christ. 'Be ye followers of me,' saith Paul, 'even as
I also am of Christ' (1 Cor 11:1). Though he was an eminent man,
yet his exhortation was, that none should follow him any further
than he followed Christ.

VII. PROVOCATION. [TO RUN WITH THE FOREMOST.]

Now that you may be provoked to run with the foremost, take notice
of this. When Lot and his wife were running from cursed Sodom
to the mountains, to save their lives, it is said that his wife
looked back from behind him, and she became a pillar of salt; and
yet you see that neither her practice, nor the judgment of God
that fell upon her for the same, would cause Lot to look behind
him. I have sometimes wondered at Lot in this particular; his
wife looked behind her, and died immediately, but let what would
become of her, Lot would not so much as look behind him to see
her. We do not read that he did so much as once look where she was,
or what was become of her; his heart was indeed upon his journey,
and well it might: there was the mountain before him, and the
fire and brimstone behind him; his life lay at stake and he had
lost it if he had but looked behind him. Do thou so run: and in
thy race remember Lot's wife, and remember her doom; and remember
for what that doom did overtake her; and remember that God made
her an example for all lazy runners, to the end of the world: and
take heed thou fall not after the same example. But, if this will
not provoke thee, consider thus,

1. Thy soul is thy own soul, that is either to be saved or lost;
thou shalt not lose my soul by thy laziness. It is thy own soul,
thy own ease, thy own peace, thy own advantage, or disadvantage.
If it were my soul that thou art desired to be good unto, methinks
reason should move thee somewhat to pity it. But alas, it is thy
own, thy own soul. 'What shall it profit a man if he shall gain
the whole world, and lose his own soul?' (Mark 8:36). God's people
wish well to the souls of others, and wilt not thou wish well to
thy own? And if this will not provoke thee, then think again,

2. If thou lose thy soul, it is thou also that must bear the blame.
It made Cain stark mad to consider that he had not looked to his
brother Abel's soul. How much more will it perplex thee to think,
that thou hadst not a care of thy own? And if this will not provoke
thee to bestir thyself, think again,

3. That if thou wilt not run, the people of God are resolved to
deal with thee even as Lot dealt with his wife, that is, leave
thee behind them. It may be thou hast a father, mother, brother,
&c., going post-haste to heaven, wouldst thou be willing to be
left behind them? Surely no. Again,

4. Will it not be a dishonour to thee to see the very boys and
girls in the country to have more wit than thyself? It may be the
servants of some men, as the horsekeeper, ploughman, scullion,
&c., are more looking after heaven than their masters. I am apt
to think sometimes, that more servants than masters, that more
tenants than landlords, will inherit the kingdom of heaven. But
is not this a shame for them that are such? I am persuaded you
scorn, that your servants should say that they are wiser than you
in the things of this world; and yet I am bold to say, that many
of them are wiser than you in the things of the world to come,
which are of great concernment.

VIII. A SHORT EXPOSTULATION.

Well then, sinner, what sayest thou? Where is thy heart? Wilt thou
run? Art thou resolved to strip? Or art thou not? Think quickly,
man, it is no dallying in this matter. Confer not with flesh and
blood; look up to heaven, and see how thou likest it; also to
hell--of which thou mayst understand something by my book, called,
A few Sighs from Hell; or the Groans of a damned Soul; which I
wish thee to read seriously over--and accordingly devote thyself.
If thou dost not know the way, inquire at the Word of God. If thou
wantest company, cry for God's Spirit. If thou wantest encouragement,
entertain the promises. But be sure thou begin by times; get into
the way; run apace and hold out to the end; and the Lord give thee
a prosperous journey. Farewell.



FOOTNOTES:

[1] It was the commonly received opinion that, at the moment
of death, the angels and devils strove to carry away the soul.
If the dying man had received the consecrated wafer, the devils
were scared at it, and lost their victim. Hence the prayer--'From
lightning, battle, murder, and sudden death, good Lord, deliver
us'; a curious contrast to, 'Thy will be done'! Were they sinners
above all men upon whom the tower in Siloam fell and slew them?
(Luke 13:4). O that men would rely upon the righteousness of Christ
stimulating them to run for glory, as heavenly footmen, and not
upon the nostrums of Antichrist!--Ed.

[2] In a very beautifully ornamented Liturgy of the Church of
England, prior to the Reformation, after the Salisbury use, printed
in 1526 (in the Editor's library), is this direction--'These iii.
prayers be wrytten in the chapel of the holy crosse in Rome, who
that deuoutly say them they shall obteyne ten hundred thousand
years of pardon for deadly sins graunted of oure holy father Jhon
xxii pope of Rome.' The three prayers only occupy twenty-six short
lines, and may be gravely repeated in two minutes. Such was and IS
Popery!! But at the end of all this promised pardon for a million
of years--what then? Will eternal torments commence?--Ed.

[3] How awfully is this pictured to the soul in that solemn account
of the day of death and judgment in Matthew 25; and how strikingly
applied in the Pilgrim's Progress in the character of Ignorance.--Ed.


[4] 'When the bell begins to toll,
Lord have mercy on the soul.'


The Papists imagine that there is an extraordinary power in the
bell hallowed by baptism to drive away the spirits of darkness, so
that the departing soul may take its journey without molestation!!
It was also intended to rouse the faithful to pray for the
dead person's soul. This, and other superstitious practices, were
suspended during the Protectorate in some parishes, if not generally,
but were revived at the Restoration, because the omission injured
the revenues of the church.--See Brand's Popular Antiquities.--Ed.

[5] This quotation, probably made from memory, is a mixture of
the Genevan and the present version.--Ed.

[6] Francis Spira, in 1548, being a lawyer in great repute in
Italy, professed gospel principles, but afterwards relapsed into
Popery, and became a victim of black despair. The man in the iron
cage, at the Interpreter's house, probably referred to Spira. The
narrative of his fearful state is preceded by a poem:--


'Here see a soul that's all despair, a man
All hell, a spirit all wounds. Who can
A wounded spirit bear?
Reader, wouldst see what you may never feel,
Despair, racks, torments, whips of burning steel?
Behold this man, this furnace, in whose heart
Sin hath created hell. O! in each part
What flames appear?
His thoughts all stings; words, swords;
Brimstone his breath;
His eyes, flames; wishes, curses; life, a death,
A thousand deaths live in him, he not dead--
A breathing corpse in living scalding lead.'--Ed.


[7] How plain and important is this direction. Saul the persecutor
ran fast, but the faster he ran in his murderous zeal the further
he ran from the prize. Let every staunch sectarian examine prayerfully
his way, especially if the sect he belongs to is patronized by
princes, popes, or potentates, and endowed with worldly honours.
He may be running from and not to heaven.--Ed.

[8] He that trusts in the sect to which he belongs is assuredly
in the wrong way, whether it be the Church of Rome or England,
Quaking, Ranting, Baptists, or Independents. Trust in Christ must
be all in all. First be IN Christ, then run for heaven, looking
unto Christ. Keep fellowship with those who are the purest, and
run fastest in the ordinances of the gospel which are revealed in
the Word. Follow no human authority nor craft, seek the influence
of the Holy Spirit for yourself, that you may be led into all
truth, then you will so run as to obtain.--Ed.

[9] How plain is this direction, and how does it commend itself to
our common-sense; lumpish shoes, and pockets filled with stones,
how absurd for a man who is running a race!! Stop, my dear reader,
have you cast away all useless encumbrances, and all easily besetting
sins? Is your heart full of mammon, or pride, or debauchery? if
so, you have no particle of strength to run for heaven, but are
running upon swift perdition.--Ed.

[10] This is one of those beautiful ideas which so abound in all
Bunyan's works. Our way to the kingdom is consecrated by the cross
of Christ, and may be known throughout by the sprinkling of his
blood, his groans, his agonies. All the doctrines that put us in
the way are sanctified by the atonement; all the spurs to a diligent
running in that way are powerful as motives, by our being bought
with that precious price, the death of Emmanuel. O! my soul,
be thou found looking unto Jesus, he is THE WAY, the only way to
heaven.--Ed.

[11] Strange infatuation, desperate pride, that man should reject
the humbling simplicity of Divine truth, and run so anxiously,
greedily, and in hosts, in the road to ruin, because priestcraft
calls it 'the way of God'; preferring the miserable sophistry of
Satan and his emissaries to the plain directions of Holy Writ.
O! reader, put not your trust in man, but, while God is ready to
direct you, rely solely on his Holy Word.--Ed.

[12] 'Happily,' or haply, were formerly used to express the same
meaning.--Ed.

[13] 'Sink-souls' is one of Bunyan's strong Saxonisms, full of
meaning, 'Sink' is that in which filth or foulness is deposited.


'She poured forth out of her hellish sink,
Her fruitful cursed spawn.'--Spencer.--Ed.


[14] This is one of Bunyan's most deeply expressive directions to
the heaven-ward pilgrim; may it sink into our hearts. Christ is
the way, the cross is the standing way-mark throughout the road,
never out of sight. In embracing the humbling doctrines of grace,
in sorrow for sin, in crucifying self, in bearing each other's
burdens, in passing through the river that will absorb our
mortality--from the new birth to our inheritance--the cross is
the way-mark.--Ed.

[15] Our holiest, happiest duties, IF they interfere with a simple
and exclusive reliance upon Christ for justification, must be
accursed in our esteem; while, if they are fulfilled in a proper
spirit of love to him, they become our most blessed privileges.
Reader, be jealous of your motives.--Ed.

[16] This is very solemn warning. But is it asked how are we
to see that that is invisible, or to imagine bliss that is past
our understanding? The reply is, treasure up in your heart those
glimpses of glory contained in the Word. Be daily in communion
with the world of spirits, and it may be your lot, with Paul, to
have so soul-ravishing a sense of eternal realities, as scarcely
to know whether you are in the body or not.--Ed.

[17] How characteristic of Bunyan is this sentence, 'the rich
voyage.' God environing us about with his presence in time, and
eternal felicity in the desired haven: 'the lumpish heart' at
times apparently indifferent to the glorious harvest: 'a pair of
spurs' to prick us on in the course. The word voyage (from via,
a way) was in Bunyan's time equally used for a journey by sea or
land, it is now limited to travelling by sea.--Ed.

[18] 'Scrubbed'; worthless, vile, insignificant in the sight of
man, who judges from the outward, temporal condition; but, in the
case of Lazarus, precious in the sight of God.--Ed.

[19] What an inexhaustible source of comfort is contained in
this passage. Blessed carriage, in which the poorest, weakest of
Christ's flock shall ride. Millions of gold could not purchase the
privilege thus to ride in ease and safety, supported and guarded
by Omnipotence, and guided by Omniscience.--Ed.

[20] Summed up by the Psalmist, 'Happy is that people that is
in such a case. Happy is that people whose God is the Lord' (Psa
144:15).--Ed.

[21] How severe and cutting, but how just, is this reflection
upon many, that wicked men, for the gratification of destructive
propensities, should evince greater zeal and perseverance to light
up the fire of hell in their consciences, than some professing
Christians do in following after peace and holiness, 'Go to the
ant, thou sluggard, consider her ways and be wise.'--Ed.

[22] How awful a warning is this to the backslider. A wicked
professor is a practical atheist and a contemptible hypocrite.
But the backslider is worse, he proclaims, in his downward course,
the awful blasphemy that 'sin is better than Christ'; 'hell is
preferable to heaven.' O! that some poor bewildered backslider
may, by a Divine blessing upon the voice of Bunyan, be arrested
in his mad career.--Ed.

[23] 'Passions'; the old English term for sufferings. It is used
in Acts 1 emphatically, to express the last sufferings of the
Saviour; as also in what is called 'passion week.'--Ed.

***

THE HOLY CITY; OR, THE NEW JERUSALEM:

WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER
OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH,
TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY
OF ALL UNFOLDED.

AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND
WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED.

'Glorious things are spoken of thee, O city of God.'-Psalm 87:3

'And the name of the city from that day shall be, THE LORD IS
THERE.'-Ezekiel 48:35

London: Printed in the year 1665

ADVERTISEMENT BY THE EDITOR

Reader, it will require the utmost effort of your powers of faith
in perfectly well authenticated history to believe an almost
incredible fact, but which certainly took place in England, under
the reformed church in 1665. It is, however, true, that a number
of eminently pious, loyal, sober, industrious citizens were immured,
by the forms of law, within the walls of a small prison on Bedford
Bridge, over the river Ouse, for refusing to attend the parish
church or join in the service prescribed by Acts of Parliament,
according to the Book of Common Prayer. The Ruler of the universe
deigned to approve their conduct, and to visit these prisoners
with his peculiar approbation. He made their prison a Bethel, the
house of God, and the very gate of heaven-thus richly blessing their
souls for refusing to render unto man the things that are God's.

On the Lord's day they were in the habit of uniting in Divine worship.
Their prison chamber had received no prelatic consecration, but
God was in their midst to bless them. It happened one morning that
it came to the turn of a poor itinerant tinker, of extraordinary
ability, to address his fellow-prisoners-he had neither written
nor even prepared a sermon, and felt, for a time, at a loss for
a text or subject. At length, while turning over the sacred pages,
his eye was directed to the description of the Holy City-New
Jerusalem, which in the latter day will gloriously descend from
heaven. His soul was enlarged and enlightened with the dazzling
splendour of that sacred city-his heart, which had felt 'empty,
spiritless, and barren,' was baptized into his subject-'with a few
groans, he carried his meditations to the Lord Jesus for a blessing,
which he did forthwith grant according to his grace, and then the
preacher did set before his brethren the spiritual meat, and they
did all eat and were well refreshed. While distributing the truth,
it did so increase in his hand, that of the fragments he gathered
up a basket full, and furnished this heavenly treatise.' Such, in
substance, is the author's interesting account of the circumstances
under which he wrote this book. He adds, with humility, that
the men of this world would laugh, in conceit, that one so low,
contemptible, and inconsiderable should busy himself with so hard
and knotty a subject, but humbly hopes, that though but a babe in
Christ, these truths were revealed to him. To the real followers
of the lowly Jesus, the poor carpenter's son, 'who had not where
to lay his head'-of whom the Jews said, 'How knoweth this man
letters, having never learned?' (John 7:15)-despised by princes,
prelates, scribes, and Pharisees-to such, the poverty, the
occupation, and the want of book-learning of our author needs no
apology. It is all-sufficient to know that he was mighty in the
Scriptures, and deeply taught of the Holy Spirit. These are the
only sources of information relative to the New Jerusalem; and
in this treatise the author has richly developed the treasures of
the Bible in reference to this solemn subject. To the same prison
discipline to which we are indebted for the Pilgrim's Progress,
we owe this, and other of the labours of that eminent servant
of Christ, John Bunyan. Little did the poor tyrants who sent him
to jail think that, in such a place, he would have this blessed
vision of the heavenly city, or that his severe sufferings would
materially aid in destroying their wicked craft.

The subject is one of pure revelation. The philosopher-the
theologian-the philologist-the historian, and the antiquarian,
are utterly unable to grapple with that which is here so admirably
handled by a poor unlettered prisoner for Christ, who, from the
inexhaustible storehouse of God's Word, brings forth things new
and old to comfort the pilgrim, whether in a prison or a palace,
and to enliven his prospects on his way to this celestial city.
The New Jerusalem is a sublime object, and we are bound humbly to
adore that majestic mercy which has condescended to give us such
a glimpse of the glory which, in its unbounded extent, passeth
all the powers of our earth-bound souls to conceive.

It is a city whose builder and maker is God-perfect as his infinite
wisdom-strong as his omnipotence-eternal as his existence. Who by
searching can find out the perfections of the Almighty-they can
only be traced by his revealed will, and with our poor powers, even
then but faintly. No man ever possessed a more intimate knowledge
of the Bible, nor greater aptitude in quoting it than Bunyan: he
must have meditated in it day and night; and in this treatise his
biblical treasures are wisely used. He begins with the foundation
of the walls, and shows that they are based upon the truths taught
to the twelve tribes, and by the twelve apostles of the Lamb. All
these truths are perfectly handed down to us in holy Writ, alike
immutable and unalterable. Cursed are they that add to that book,
either by tradition or by the imposition of creeds, rites, and
ceremonies, and not less cursed are they that take from it. These
solid foundations support walls and gates through which nothing
can enter that defileth. It is a pattern to the church on earth,
into which none should be admitted but saints, known from their
conversation as living epistles. 'Not common stuff, not raked out
of the dunghills and muck heaps of this world, and from among the
toys of antichrist, but spiritual, heavenly and glorious precious
stones.' This city has but one street, showing the perfect unity
among all its inhabitants, and it is only under the personal reign
of Christ that uniformity can exist. The divisions among Christians
arise, as Bunyan justly concludes, from 'antichristian rubbish,
darkness, and trumpery.' The cause of all the confusion is the lust
of man for domination over conscience, the government of which is
the sole prerogative of God, and this is strengthened by the hope
of passing through time in idleness, luxury, and honour, under the
false pretence of apostolic descent transmitted through ceremonies
worse than childish. In our Lord's days there was union among his
disciples, as there must be under his personal reign in the New
Jerusalem. But in the times of the apostles the disciples were
divided-one was of Paul-another of Apollos, and others of Cephas.
The Holy Ghost issued laws to regulate the church in their disputes-not
an act of uniformity, but an injunction to the exercise of mutual
forbearance, 'Who art thou that judges another man's servant.'
'Let every man be fully persuaded in his own mind' (Rom 14:4,5).

After viewing the spiritual unity of the inhabitants of this wonderful
city, we are introduced to its temple. How vast the edifice, to
contain the millions on millions of worshippers-every inhabitant
being present in the general assembly and church of the first-born!
Utterly beneath our notice are the most magnificent temples
raised by human ingenuity and vanity, when compared with that of
the Holy City. Its foundation, the immutability of God-its extent,
his divine immensity-its walls, the omnipotence of Jehovah-its
treasury, the unsearchable riches of Christ-its worshippers,
the countless myriads of the nations of those that are saved-its
duration, ETERNITY. It is the inheritance of the Son of God,
Jehovah Jesus, and is worthy of HIS inconceivable majesty. In all
the multitude not one hypocrite will be found-not one sleeping
worshipper-no wandering thought-no fear of sin or of Satan and his
persecuting agents-death itself will be dead and swallowed up in
life and immortality-all are pure-clothed in white robes-the palm
of victory in their hands-singing the glorious anthems of heaven.
O my soul! who are they that are thus unspeakably blessed? Shall I
be a citizen of that city? God has told us who they are-not those
who have been cherished by the state-clothed with honour, who
have eaten the bread of idleness. No. 'These are they which came
out of great tribulation' (Rev 7:14). From all kindreds, nations,
sects, and parties-they who obeyed God and not man in all matters
of faith and holiness-those who submitted to the Saviour, and have
washed their robes and made them white in the blood of the Lamb.
How vile is that sectarian spirit which in cold blood consigns all
but its own sect to eternal misery. How strange the calculation
of that Jewish Rabbi,[1] who, dooming to miserable and eternal
slavery all but his own little party, gives to every Jew two
thousand eight hundred souls to be tormented and tyrannically used
as slaves. The bitter sectarian who thus judges that all not of
his own party shall be destroyed, will do well to listen to the
voice of truth, 'With what judgment ye judge ye shall be judged.'
All these absurd and wicked feelings are fast wearing away before
the advancing spirit of Christianity. When the leaven of Divine
truth shall have spread over the whole earth, antichrist will
finally fall-then shall this New Jerusalem descend from heaven,
and become the glory of the earth. How distant soever that period
may seem, it is irresistibly hastening on. Since Bunyan's days,
persecution has hid its ugly head-North America, which was then a
land of darkness, is now widely covered with gospel blessings-slavery
is coming to an end-India, the islands of the Pacific, and the vast
territories of Australia, are yielding their increase. A few more
centuries of progression, increasing in its ratio as time draws
to a close, will hasten on the coming of our Lord.

The growth in grace of every Christian goes on thus gradually. Bunyan
draws a beautiful picture of this from Ezekiel 47:3-12. It is so
slow as scarcely to be perceptible, and one proof of its growth
in our hearts is a doubt as to whether we are progressing at all.
The more the light of heaven breaks in upon us, the more clearly
it displays our sinful follies. According to the prophet, the waters
rise higher and higher, but so slowly as to elude observation,
until we find that they have risen from the ancles to the knees,
and at length they rise and leave no standing for the feet-the
earth recedes with time, and the soul enters upon the ocean of
eternal grace and glory. The time is coming when we shall no longer
worship in temples made with hands, neither in the mountains of
Samaria, nor in the temples of Jerusalem, or Rome, or London. 'The
cloud-capt towers-the gorgeous palaces-the solemn temples-yea, the
great globe itself, shall dissolve, and, like the baseless fabric
of a vision, leave not a wreck behind.' Or in language far more
solemn and striking, because they are the unerring words of truth,
'The heavens shall pass away with a great noise, and the elements
shall melt with fervent heat; the earth also, and the works that
are therein, shall be burned up.' Then shall the Holy City-the New
Jerusalem-descend from heaven, and all the ransomed of the Lord
shall find in it a glorious and everlasting habitation.

Bunyan published this Book in a very small 8vo of 294 pages. It was
never reprinted separately from his other works, and even in them
it suffered from serious omissions and errors. It is now accurately
printed from his original edition. The copy in Dr. Williams'
Library, Redcross Street, is remarkably fine and clean, a present,
most probably, in the first instance, from the author, having
an inscription on the fly leaf, apparently in Bunyan's autograph,
'This for my good and dearly beloved frend mistris Backcraft.'
It has a false title, bearing the imprint of 'London, Printed for
Francis Smith, at the Elephant and Castle without Temple Barr,
1669.' The editor's copy, soiled and tattered, cost him twenty
shillings, a striking proof of its rarity. This has the original
title, with the real date, 1665, but without a printer's or publisher's
name-from which it may be inferred that no one dared to patronize
the labours of the poor prisoner-a circumstance tending to make
the book more prized by the lovers of Christian liberty. The four
dedications are singular, and truly Bunyanish.

GEO OFFOR.


THE EPISTLE TO FOUR SORTS OF READERS

I. TO THE GODLY READER.

Friend,-Though the men of this world, at the sight of this book,
will not only deride, but laugh in conceit, to consider that one
so low, contemptible, and inconsiderable as I, should busy myself
in such sort, as to meddle with the exposition of so hard and
knotty a Scripture as here they find the subject matter of this
little book; yet do thou remember that 'God hath chosen the foolish
things of the world to confound the wise, and things which are
not, to bring to nought things that are' (1 Cor 1:27,28). Consider
also, that even of old it hath been his pleasure to 'hide these
things from the wise and prudent, and to reveal them unto babes'
(Matt 11:25, 21:15,16). I tell you that the operation of the Word
and Spirit of God, without depending upon that idol,[2] so much
adored, is sufficient of itself to search out 'all things, even
the deep things of God' (1 Cor 2:10).

The occasion of my first meddling with this matter was
as followeth:-Upon a certain first-day, I being together with my
brethren in our prison chamber, they expected that, according to
our custom, something should be spoken out of the Word for our
mutual edification; but at that time I felt myself, it being my
turn to speak, so empty, spiritless, and barren, that I thought
I should not have been able to speak among them so much as five
words of truth with life and evidence; but at last it so fell out
that providentially I cast mine eye upon the eleventh verse of
the one and twentieth chapter of this prophecy; upon which, when
I had considered a while, methought I perceived something of that
jasper in whose light you there find this holy city is said to come
or descend; wherefore having got in my eye some dim glimmerings
thereof, and finding also in my heart a desire to see farther
thereinto, I with a few groans did carry my meditations to the
Lord Jesus for a blessing, which he did forthwith grant according
to his grace; and helping me to set before my brethren, we did all
eat, and were well refreshed; and behold also, that while I was in
the distributing of it, it so increased in my hand, that of the
fragments that we left, after we had well dined, I gathered up
this basketful. Methought the more I cast mine eye upon the whole
discourse, the more I saw lie in it. Wherefore setting myself to
a more narrow search, through frequent prayer to God, what first
with doing, and then with undoing, and after that with doing again,
I thus did finish it.

But yet, notwithstanding all my labour and travel in this matter,
I do not, neither can I expect that every godly heart should in
every thing see the truth and excellency of what is here discoursed;
neither would I have them imagine that I have so thoroughly viewed
this holy city, but that much more than I do here crush out is yet
left in the cluster. Alas! I shall only say thus, I have crushed
out a little juice to sweeten their lips withal, not doubting but
in a little time more large measures of the excellency of this
city, and of its sweetness and glory, will by others be opened
and unfolded; yea, if not by the servants of the Lord Jesus, yet
by the Lord himself, who will have this city builded and set in
its own place.

But, I say, for this discourse, if any of the saints that read
herein think they find nought at all but words, as many times it
falleth out even in their reading the Scriptures of God themselves,
I beg, I say, of such, that they read charitably, judge modestly,
and also that they would take heed of concluding that because they
for the present see nothing in this or that passage, that therefore
there is nothing in it: possibly from that which thou mayest cast
away as an empty bone, others may pick both good and wholesome
bits, yea, and also out of that suck much nourishing marrow. You
find by experience, that that very bit that will not down with one,
may yet not only down, but be healthful and nourishing to another.
Babes are more for milk than strong meat, though meat will well
digest with those that are of riper years. Wherefore that which
thy weakness will not suffer thee to feed on, leave; and go to
the milk and nourishment that in other places thou shalt find.

II. TO THE LEARNED READER.

My second word is to my wise and learned reader.

Sir,-I suppose, in your reading of this discourse, you will be apt
to blame me for two things: First, Because I have not so beautified
my matter with acuteness of language as you could wish or desire.
Secondly, Because also I have not given you, either in the line
or in the margent, a cloud of sentences from the learned fathers,
that have, according to their wisdom, possibly, handled these
matters long before me.

To the first I say, the matter indeed is excellent and high; but
for my part I am weak and low; it also deserveth a more full and
profound discourse than my small pats will help me to make upon
the matter. But yet seeing the Lord looketh not at the outward
appearance, but on the heart, neither regardeth high-swelling
words of vanity, but pure and naked truth; and seeing also that a
widow's mite being all, even heart as well as substance, is counted
more, and better, than to cast in little out of much, and that
little too perhaps the worst, I hope my little, being all, my
farthing, seeing I have no more, may be accepted and counted for
a great deal in the Lord's treasury. Besides, Sir, words easy to
be understood do often hit the mark, when high and learned ones
do only pierce the air. He also that speaks to the weakest, may
make the learned understand him; when he that striveth to be high,
is not only for the most part understood but of a sort, but also
many times is neither understood by them nor by himself.

Secondly, The reason why you find me empty of the language of the
learned, I mean their sentences and words which others use, is
because I have them not, nor have not read them: had it not been
for the Bible, I had not only not thus done it, but not at all.

Lastly. I do find in most such a spirit of whoredom and idolatry
concerning the learning of this world, and wisdom of the flesh,
and God's glory so much stained and diminished thereby; that had
I all their aid and assistance at command, I durst not make use of
ought thereof, and that for fear lest that grace, and these gifts
that the Lord hath given me, should be attributed to their wits,
rather than the light of the Word and Spirit of God: Wherefore 'I
will not take' of them 'from a thread even to a shoe-latchet,--lest
they should say, We have made Abram rich' (Gen 14:23).

Sir, What you find suiting with the Scriptures take, though it
should not suit with authors; but that which you find against the
Scriptures, slight, though it should be confirmed by multitudes of
them. Yea, further, where you find the Scriptures and your authors
jump,[3] yet believe it for the sake of Scripture's authority. I
honour the godly as Christians, but I prefer the Bible before them;
and having that still with me, I count myself far better furnished
than if I had without it all the libraries of the two universities.
Besides, I am for drinking water out of my own cistern;[4] what
God makes mine by the evidence of his Word and Spirit, that I
dare make bold with. Wherefore seeing, though I am without their
learned lines, yet well furnished with the words of God, I mean
the Bible, I have contented myself with what I there have found,
and having set it before your eyes,


I pray read and take, Sir, what you like best;
And that which you like not, leave for the rest.


III. TO THE CAPTIOUS READER.

My third word is to the captious and wrangling reader.

Friend,-However thou camest by this book, I will assure thee thou
wast least in my thoughts when I writ it; I tell thee, I intended
this book as little for thee as the goldsmith intendeth his jewels
and rings for the snout of a sow. Wherefore put on reason, and
lay aside thy frenzy; be sober, or lay by the book (Matt 7:6).

IV. TO THE MOTHER OF HARLOTS, &c.

My fourth word is to the lady of kingdoms, the well-favoured harlot,
the mistress of witchcrafts, and the abominations of the earth.

Mistress,-I suppose I have nothing here that will either please
your wanton eye or go down with your voluptuous palate. Here is
bread indeed, as also milk and meat; but here is neither paint
to adorn thy wrinkled face, nor crutch to uphold or undershore
thy shaking, tottering, staggering kingdom of Rome; but rather a
certain presage of thy sudden and fearful final downfall, and of
the exaltation of that holy matron, whose chastity thou dost abhor,
because by it she reproveth and condemneth thy lewd and stubborn
life. Wherefore, lady, smell thou mayest of this, but taste thou
wilt not: I know that both thy wanton eye, with all thy mincing
brats that are intoxicated with thy cup and enchanted with thy
fornications, will, at the sight of so homely and plain a dish as
this, cry, Foh! snuff, put the branch to the nose,[5] and say,
Contemptible! (Mal 1:12,13; Eze 8:17). 'But wisdom is justified of
all her children' (Matt 11:19). 'The virgin the daughter of Zion
hath despised thee, and laughed thee to scorn; Jerusalem hath
shaken her head at thee' (Isa 37:22), yea, her God hath smitten
his hands at thy dishonest gain and freaks (Eze 22:7-11, &c.).
'Rejoice ye with Jerusalem, and be glad for her, all ye that love
her; rejoice for joy with her, all ye that mourn for her; that ye
may suck and be satisfied with the breasts of her consolations,
that ye may milk out and be delighted with the abundance of her
glory' (Isa 66:10,11).

JOHN BUNYAN



FOOTNOTES:

1. Solomon Jarchi. See Allen's Modern Judaism, p. 275.

2. By 'idol' is here meant human wisdom and school learning, which
the men of this world adore, and laugh in conceit at the attempt
of one who did not possess it to expound the mysteries of the
Revelations-forgetting that they can only be spiritually discerned.-Ed.

3. Where the Bible and uninspired authors agree, believe the truth
simply for the Bible's sake. How properly jealous was Bunyan as
to the supremacy of God's authority.-Ed.

4. See Isaiah 36:16. The fountain of living waters, and not the
broken cisterns alluded to in Jeremiah 2:13.-Ed.

5. Commentators differ as to the meaning of 'put the branch to the
nose,' Ezekiel 8:17, but all agree it was some well known mode of
expressing contempt for God and his worship.-Ed.



THE HOLY CITY; OR, THE NEW JERUSALEM

By John Bunyan

Revelation 21:10-27; 22:1-4 "And he carried me away in the spirit
to a great and high mountain, and showed me that great city, the
holy Jerusalem, descending out of heaven from God, Having the
glory of God: and her light was like unto a stone most precious,
even like a jasper stone, clear as crystal: And had a wall great
and high, and had twelve gates, and at the gates twelve angels
and names written thereon, which are the names of the twelve tribes
of the children of Israel. On the east three gates, on the north
three gates, on the south three gates, and on the west three gates.
And the wall of the city had twelve foundations, and in them the
names of the twelve apostles of the Lamb. And he that talked with
me had a golden reed to measure the city, and the gates thereof
and the wall thereof. And the city lieth four-square, and the
length is as large as the breadth: and he measured the city with
the reed, twelve thousand furlongs: the length and the breadth and
the height of it are equal. And he measured the wall thereof, an
hundred and forty and four cubits, according to the measure of a
man, that is of the angel. And the building of the wall of it was
of jasper, and the city was pure gold, like unto clear glass. And
the foundations of the wall of the city were garnished with all
manner of precious stones. The first foundation was jasper; the
second, sapphire; the third, a chalcedony; the fourth, an emerald;
The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite;
the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus;
the eleventh, a jacinth; the twelfth, an amethyst. And the twelve
gates were twelve pearls, every several gate was of one pearl;
and the street of the city was pure gold, as it were transparent
glass. And I saw no temple therein: for the Lord God Almighty,
and the Lamb, are the temple of it. And the city had no need of
the sun, neither of the moon to shine in it: for the glory of God
did lighten it, and the Lamb is the light thereof. And the nations
of them which are saved, shall walk in the light of it: and the
kings of the earth do bring their glory and honour into it. And
the gates of it shall not be shut at all day by day: for there
shall be no night there. And they shall bring the glory and honour
of the nations into it. And there shall in no wise enter into it
any thing that defileth, neither whatsoever worketh abomination,
or maketh a lie: but they which are written in the Lamb's book of
life. And he showed me a pure river of water of life, clear as
crystal, proceeding out of the throne of God and of the Lamb. In
the midst of the street of it, and on either side of the river,
was there the tree of life, which bare twelve manner of fruits,
and yielded her fruit every month: and the leaves of the tree were
for the healing of the nations. And there shall be no more curse:
but the throne of God and of the Lamb shall be in it; and his
servants shall serve him. And they shall see his face, and his
name shall be in their foreheads."


In my dealing with this mystery, I shall not meddle where I see
nothing, neither shall I hide from you that which at present I
conceive to be wrapt up therein; only you must not from me look
for much enlargement, though I shall endeavour to speak as much
in few words, as my understanding and capacity will enable me,
through the help of Christ.

In this description of this holy city, you have these five general
heads:

FIRST, The vision of this city in general. SECOND, A discovery of
its defence, entrances, and fashion, in particular. THIRD, A relation
of the glory of each. FOURTH, A discovery of its inhabitants, their
quality and numerousness. FIFTH, A relation of its maintenance,
by which it continueth in life, ease, peace, tranquility, and
sweetness for ever. To all which I shall speak something in their
proper places, and shall open them before you.

But before I begin with any of them, I must speak a word or two
concerning John's qualification, whereby he was enabled to behold
and take a view of this city; which qualification he relateth in
these words following:

Verse 10. And he carried me away in the spirit to a great and
high mountain, and showed me that great city, the holy Jerusalem,
descending out of heaven from God.

The angel being to show this holy man this great and glorious
vision, he first, by qualifying of him, puts him into a suitable
capacity to behold and take the view thereof; 'He carried me away
in the spirit.' When he saith, He carried me away in the Spirit,
he means he was taken up into the Spirit, his soul was greatly
spiritualized. Whence take notice, that an ordinary frame of spirit
is not able to comprehend, nor yet to apprehend extraordinary
things. Much of the Spirit discerneth much of God's matters; but
little of the Spirit discerneth but little of them: 'I could not
speak unto you as unto spiritual, but as unto carnal, even as unto
babes in Christ; I have fed you with milk, and not with meat; for
hitherto ye were not able to bear it, neither yet now are ye able'
(1 Cor 3:2).

'And he carried me away in the spirit,' &c. Thus it was with the
saints of old, when God had either special work for them to do,
or great things for them to see. Ezekiel, when he had the vision
of this city in the old law, in the captivity at Babylon, he must
be first forefitted with a competent measure of the Spirit (Eze
40:2). John also, when he had the whole matter of this prophecy
revealed unto him, he must be in the Spirit; 'I was (saith he) in
the Spirit on the Lord's day, and heard behind me a great voice,
as of a trumpet' talking with me, &c (Rev 1:10,11). Whence note
again, that when God calls a man to this or that work for him,
he first fits him with a suitable spirit. Ezekiel saith, when God
bid him stand upon his feet, that the Spirit entered into him, and
set him upon his feet (Eze 2:1,2).

'And he carried me away,' &c. Mark, And he carried me [away] &c.
As a man must have much of the Spirit that sees much of God, and
his goodly matters; so he must be also carried away with it; he
must by it be taken off from things carnal and earthly, and taken
up into the glory of things that are spiritual and heavenly. The
Spirit loveth to do what it doth in private; that man to whom God
intendeth to reveal great things, he takes him aside from the lumber
and cumber of this world, and carrieth him away in the solace and
contemplation of the things of another world; 'And when they were
alone, he expounded all things to his disciples' (Mark 4:34).
Mark, and when they were ALONE; according to that of the prophet,
'Whom shall he teach knowledge, and whom shall he make to understand
doctrine? them that are weaned from the milk, and drawn from the
breasts' (Isa 28:9). Whence observe also, he is the man that is
like to know most of God, that is oftenest in private with him
(Luke 2:25-38). He that obeyeth when God saith, Come up hither,
he shall see the bride, the Lamb's wife. For 'through desire a
man having separated himself, seeketh and intermeddleth with all
wisdom' (Pro 18:1).

'And he carried me away in the spirit to a great and high mountain.'
Thus having showed his frame, and inward disposition of spirit,
he now comes to tell us also of the place or stage on which he was
set; to the end that now being fitted by illumination, he might
not be hindered of his vision by ought that might intercept. He
carried me away in the Spirit to a great and high mountain. Thus
did God of old also; for when he showed to Moses the patterns of
the heavenly things, he must ascend to the Mount Sinai (Exo 19:3).
He must into the mount also, when he hath the view of the Holy
Land, and of that goodly mountain Lebanon (Deu 32:49). Whence we may
learn that the things of God are far from man, as he is natural;
and also that there are very great things between us and the
sight of them: none can see them but such as are carried away in
the Spirit and set on high.

'...To a great and high mountain.' This mountain therefore signifieth
the Lord Christ, on which the soul must be placed, as on a mighty
hill, whereby he may be able his eyes being anointed with spiritual
eye salve, to see over the tops of those mighty corruptions,
temptations, and spiritual enemies, that like high and mighty towers
are built by the wicked one, to keep the view of God's things from
the sight of our souls (2 Cor 10:5,6). Wherefore Christ is called
the Mountain of the Lord's house, or that on which the house of
God is placed; he is also called the Rock of ages, and the Rock
that is higher than we. 'The hill of God is' an high hill, as
Bashan; 'an high hill, as the hill of Bashan' (Psa 68:15). This
is the hill from whence the prophet Ezekiel had the vision of this
city (Eze 40:2); 'And upon this rock [saith Christ] I will build
my church, and the gates of hell shall not prevail against it'
(Matt 16:18).

[FIRST. The Vision of the Holy City in General.]

'And he carried me away in the spirit to a great and high mountain,
and showed me that great city, the holy Jerusalem.' Having thus
told us how, and with what he was qualified, he next makes relation
of what he saw, which was that great city, the holy Jerusalem.

Jerusalem, in the language of the Scripture, is to be acknowledged
for the church and spouse of the Lord Jesus; and is to be considered
either generally or more particularly. Now as she is to be taken
generally, so she is to be understood as being 'the whole family
in heaven and earth,' (Eph 3:15); and as she is thus looked upon,
so she is not considered with respect to this or that state and
condition of the church here in the world, but simply as she is the
church: therefore it is said, when at any time any are converted
from Satan to God, that they 'are come unto Mount Zion, and unto
the city of the living God, the heavenly Jerusalem; and to an
innumerable company of angels; to the general assembly and church
of the first-born which are written in heaven; to God the judge of
all, and to the spirits of just men made perfect; and to Jesus,--and
to the blood of sprinkling' (Heb 12:22,24).

But again, as Jerusalem is thus generally to be understood, so
also she is to be considered more particularly: 1. Either as she
relates to her first and purest state; or, 2. As she relates to
her declined and captivated state; or, 3. With reference to her
being recovered again from her apostatized and captivated condition.
Thus it was with Jerusalem in the letter; which threefold state of
this city shall be most exactly answered by our gospel Jerusalem,
by our New Testament church. Her first state was in the days of
Christ and his apostles, and answereth to Jerusalem in the days
of Solomon; her second state is in the days of antichrist, and
answereth to the carrying away of the Jews from their city into
Babylon; and her third state is this in the text, and answereth to
their return from captivity, and rebuilding their city and walls
again: all which will be fully manifest in this discourse following.

[This city is the gospel church returning out of antichristian
captivity.]

Besides, that this holy city that here you read of is the church,
the gospel church, returning out of her long and antichristian
captivity; consider,

First, She is here called a city, the very name that our primitive
church went under (Eph 2:19); which name she loseth all the while
of her apostatizing and captivity under antichrist; for observe,
I say, all the while she is under the scourge of the dragon, beast,
and the woman in scarlet, &c. (Rev 13), she goeth under the name
of a woman, a woman in travail, a woman flying before the dragon,
a woman flying into the wilderness, there to continue in an afflicted
and tempted condition, and to be glad of wilderness nourishment,
until the time of her enemies were come to an end (Rev 12).

Now the reason why she lost the title of city at her going into
captivity is, because then she lost her situation and strength;
she followed others than Christ, wherefore he suffered her enemies
to scale her walls, to break down her battlements; he suffered,
as you see here, the great red dragon, and beast with seven heads
and ten horns, to get into her vineyard, who made most fearful work
both with her and all her friends; her gates also were now either
broken down or shut up, so that none could, according to her laws
and statutes, enter into her; her charter also, even the Bible
itself, was most grossly abused and corrupted, yea, sometimes
burned and destroyed almost utterly; wherefore the Spirit of God
doth take away from her the title of city, and leaveth her to be
termed a wandering woman, as aforesaid. 'The court which is without
the temple [saith the angel] leave out, and measure it not, for
it is given unto the Gentiles; and the holy city shall they tread
under foot forty and two months' (Rev 11:2). 'The holy city shall
they tread under foot'; that is, all the city constitutions, her
forts and strength, her laws and privileges for a long time, shall
be laid aside and slighted, shall become a hissing, a taunt, and
a byword among the nations. And truly thus it was in the letter,
in the destruction of Jerusalem by the king of Babylon and his
wicked instruments, by whose hands the city was broken up, the
walls pulled down, the gates burned, the houses rifled, the virgins
ravished, and the children laid dead in the top of every street
(2 Chron 36:17-21; Jer 52; Lam 1; 2; 3; 4). Now was Zion become a
ploughed field, and Jerusalem turned to heaps; a place of briars
and thorns, and of wasteness and desolation (Micah 3:12; Isa
7:23,24).

Second, The phrase also that is joined with this of city doth much
concern the point; she is here called 'the new and holy city,'
which words are explained by these, 'prepared as a bride and
adorned for her husband.' The meaning is, that she is now got into
her form, fashion, order, and privileges again; she is now ready,
adorned, prepared, and put into her primitive state; mark, though
she was in her state of affliction called a woman, yet she was not
then either called a city or a woman adorned; but rather a woman
robbed and spoiled, rent and torn among the briars and thorns of
the wilderness (Isa 5:6; 42:22; 32:13,14). Wherefore this city is
nothing else but the church returned out of captivity from under
the reign of antichrist, as is yet farther manifest, because,

Third. We find no city to answer that which was built after the
Jews' return from captivity but this; for this, and only this, is
the city that you find in this prophecy that is nominated as the
antitype of that second of the Jews; wherefore John hath no relation
of her while towards the doom of antichrist, and no description of
her in particular until antichrist is utterly overthrown; as all
may see that wisely read (Rev 17-20).

[Why the church is called a city.]

'And showed me that great city.' The Holy Ghost is pleased at
this time to give the church the name of a city, rather than any
other name, rather than the name of spouse, woman, temple, and
the like-though he giveth us her under the name of a woman also,
to help us to understand what he means; but, I say, the name of a
city is now the name in special, under which the church must go,
and that for special reasons.

First. To show us how great and numerous a people will then be in
the church; the church may be a woman, a temple, a spouse, when
she is but few, a handful, but two or three; but to be a city, and
that in her glory, it bespeaks great store of members, inhabitants,
and citizens; especially when she goeth under the name of a great
city, as here she does. He 'showed me that great city.'

Second. She goeth rather under the name of a city, than temple or
spouse, to show us also how plentifully the nations and kingdoms
of men shall at that day traffic with her, and in her, for her
goodly merchandize of grace and life; to show us, I say, what
wonderful custom the church of God at this day shall have among
all sorts of people, for her heavenly treasures. It is said of Tyrus
and Babylon, that their merchandize went unto all the world, and
men from all quarters under heaven came to trade and to deal with
them for their wares (Eze 27; Rev 18:2,3). Why thus it will be
in the latter day with the church of God; the nations shall come
from far, from Tarshish, Pul, Lud, Tubal, Javan, and the isles
afar off. They shall come, saith God, out of all nations upon horses
and mules, and upon swift beasts, to my holy mountain Jerusalem.
'And it shall come to pass, that from one new moon to another,
and from one sabbath to another, shall all flesh come to worship
before me, saith the Lord' (Isa 66:19-23). Alas, the church at that
day when she is a woman only, or a temple either, may be without
that beauty, treasure, amiableness, and affecting glory that she
will be endowed with when she is a prosperous city. His marvellous
kindness is seen 'in a strong city' (Psa 31:21). In cities, you
know, are the treasures, beauty, and glory of kingdoms; and it is
thither men go that are desirous to solace themselves therewith.
'Out of Zion, the perfection of beauty, God hath shined' (Psa
50:2).

Third. It is called a city, rather than a woman or temple, to show
us how strongly and securely it will keep its inhabitants at that
day. 'In that day shall this song be sung,--We have a strong city,
salvation will God appoint for walls and bulwarks' (Isa 26:1). And
verily if the cities of the Gentiles, and the strength of their
bars, and gates, and walls did so shake the hearts, yea, the very
faith of the children of God themselves, how secure and safe will
the inhabitants of this city be, even the inhabitants of that city
which God himself will build,' &c. (Deu 9:1,2; Num 13:28).

Fourth. But lastly, and more especially, the church is called here
a city, chiefly to show us that now she shall be undermost no
longer. Babylon reigned, and so shall Jerusalem at that day. 'And
thou, O tower of the flock, the stronghold of the daughter of
Zion, unto thee shall it come, even the first dominion, the kingdom
shall come to the daughter of Jerusalem' (Micah 4:8). Now shall
she, when she is built and complete, have a complete conquest and
victory over all her enemies; she shall reign over them; the law
shall go forth of her that rules them, and the governors of all
the world at that day shall be Jerusalem men. 'And the captivity
of this host of the children of Israel shall possess that of the
Canaanites, even unto Zarephath; and the captivity of Jerusalem
which is in Sepharad shall possess the cities of the south. And
saviours shall come up on mount Zion, to judge the mount of Esau,
and the kingdom shall be the Lord's' (Obad 20,21).[1] 'For the law
shall go forth of Zion, and the word of the Lord from Jerusalem.--And
he shall judge among many people, and rebuke strong nations afar
off, and they shall beat their swords into plough-shares, and
their spears into pruning-hooks: nation shall not lift up a sword
against nation, neither shall they learn war any more' (Micah
4:1-3). There brake he 'the ships of Tarshish with an east wind. As
we have heard, so have we seen in the city of the Lord of hosts,
in the city of our God; God will establish it for ever' (Psa
48:1-8). For observe it, Christ hath not only obtained the kingdom
of heaven for those that are his, when this world is ended, but
hath also, as a reward for his sufferings, the whole world given
into his hand; wherefore, as all the kings, and princes, and
powers of this world have had their time to reign, and have glory
in this world in the face of all, so Christ will have his time at
this day, to show who is 'the only Potentate--and Lord of lords'
(1 Tim 6:15). At which day he will not only set up his kingdom in
the midst of their kingdoms, as he doth now, but will set it up
even upon the top of their kingdoms; at which day there will not
be a nation in the world but must bend to Jerusalem or perish
(Isa 60:12). For 'the kingdom and dominion, and the greatness of
the kingdom under the whole heaven, shall be given to the people
of the saints of the Most High, whose kingdom is an everlasting
kingdom, and all dominions shall serve and obey him' (Dan 7:27).
'And his dominion shall be from sea to sea, and from the river
to the ends of the earth' (Zech 9:10). O holiness, how shall it
shine in kings and nations, when God doth this!

[This city descends out of heaven from God.]

'He showed me that great city, the holy Jerusalem, descending out
of heaven from God.' In these words we are to inquire into three
things. First. What he here should mean by heaven. Second. What
it is for this city to descend out of it. Third. And why she is
said to descend out of it from God.

First. For the word heaven, in Scripture it is variously to be
understood, but generally either materially or metaphorically; now
not materially here, but metaphorically; and so is generally, if
not always, taken in this book.

Now that it is not to be taken for the material heavens where Christ
in person is, consider, that the descending of this city is not
the coming of glorified saints with their Lord; because that even
after the descending, yea and building of this city, there shall
be sinners converted to God; but at the coming of the Lord Jesus
from heaven with his saints, the door shall be shut; that is, the
door of grace, against all unbelievers (Luke 13:25; Matt 25:10).

Therefore heaven here is to be taken metaphorically, for the church;
which, as I said before, is frequently so taken in this prophecy,
as also in many others of the holy scriptures (Rev 11:15;
12:1-3,7,8,10,13; 13:6; 19:1,14; Jer 51:48; Matt 25:1, &c.).
And observe it, though the church of Christ under the tyranny of
antichrist, loseth the title of a standing city, yet in the worst
of times she loseth not the title of heaven. She is heaven when
the great red dragon is in her, and heaven when the third part
of her stars are cast unto the earth; she is heaven also when the
beast doth open his throat against her, to blaspheme her God, his
tabernacle, and those that dwell in her.

Second. Now, then, to show you what we are to understand by this,
that she is said to descend out of heaven; for indeed to speak
properly, Jerusalem is always in the Scriptures set in the highest
ground, and men are said to descend, when they go down from her,
but to ascend, or go up when they are going thitherwards (Eze 3:1;
Neh 12:1; Matt 20:17,18; Luke 19:28; 10:30). But yet though this
be true, there must also be something significant in this word
descending; wherefore when he saith, he saw this city to descend
out of heaven, he would have us understand,

1. That though the church under antichrist be never so low, yet out
of her loins shall they come that yet shall be a reigning city
(Heb 7:6,13,14). Generation is a descending from the loins of
our friends; he therefore speaks of the generation of the church.
Wherefore the meaning is, That out of the church that is now in
captivity, there shall come a complete city, so exact in all things,
according to the laws and liberties, privileges and riches of a
city, that she shall lie level with the great charter of heaven.
Thus it was in the type, the city after the captivity was builded,
even by those that once were in captivity, especially by their seed
and offspring (Isa 45); and thus it shall be in our New Testament
New Jerusalem; 'They that shall be of thee,' saith the prophet, that
is, of the church of affliction, they 'shall build the old waste
places; thou shalt raise up the foundations of many generations;
and thou shalt be called, The repairer of the breach, The restorer
of paths to dwell in' (Isa 58:12); and again, they that sometimes
had ashes for gladness, and the spirit of heaviness instead of
the garment of praise, 'they shall build the old wastes, they shall
raise up the former desolations, and they shall repair the waste
cities, the desolations of many generations; for your shame ye
shall have double, and for confusion they shall rejoice in their
portion,' &c. (Isa 61:3,4,7). Thus therefore by descending we may
understand that the church's generation shall be this holy city,
and shall build up themselves the tower of the flock (Micah 4:8).

2. When he saith, This holy city descended out of heaven, he would
have us understand also what a blessing and happiness this city
at her rebuilding will be to the whole world. Never were kind and
seasonable showers more profitable to the tender new-mown grass
than will this city at this day be, to the inhabitants of the
world; they will come as a blessing from heaven upon them. As the
prophet saith, 'The remnant of Jacob shall be in the midst of many
people, as a dew from the Lord; as the showers upon the grass,
that tarrieth not for man, nor waiteth for the sons of men' (Micah
5:7). O the grace, the light and glory that will strike with
spangling beams from this city, as from a sun, into the farthest
parts of the world! 'Thus saith the Lord, as the new wine is found
in the cluster, and one saith, Destroy it not, for a blessing is
in it: so will I do for my servants' sake, that I may not destroy
them all: I will bring forth a seed out of Jacob, and out of Judah
an inheritor of my' holy 'mountains: and mine elect shall inherit
it, and my servants shall dwell there. And Sharon [where the
sweet roses grew, (Cant 2:1)], shall be a fold for flocks, and the
valley of Achor a place for the herds to lie down in, for my people
that have sought me' (Isa 65:8-10). 'In that day shall Israel
be the third with Egypt and with Assyria, even a blessing in the
midst of the land' (Isa 19:24). 'And it shall come to pass, that
as ye were a curse among the heathen, O house of Judah, and house
of Israel; so will I save you, and ye shall be a blessing. Fear
not, but let your hands be strong' (Zech 8:13). 'As the dew of
Hermon that descended upon the mountains of Zion, for there the
Lord commanded the blessing, even life for evermore' (Psa 133:3).

Third. And now for the third particular, namely, What it is to
descend out of heaven from God.

1. To descend out of heaven, that is, out of the church in captivity,
'from God,' is this: The church is the place in which God doth
beget all those that are the children of him; wherefore in that
they are said to descend out of heaven 'from God,' it is as if
he had said, the children of the church are heaven-born, begotten
of God, and brought forth in the church of Christ. For 'Jerusalem
which is above is the mother of us all' (Gal 4:26). 'The Lord shall
count when he writeth up the people, that this man was born there'
(Psa 87:5,6).

2. When he saith he saw this Jerusalem come out of heaven from God,
he means that those of the church in captivity that shall build
this city, they shall be a people peculiarly fitted and qualified
for this work of God. It was not all the children of Israel that
had their hand in building Jerusalem after the captivity of old;
'their nobles put not their necks to the work of the Lord' (Neh
3:5). Also there were many of Judah that were sworn to Tobiah, the
arch-opposer of the building of the city, because of some kindred
and relation that then was between them and him (Neh 6:17-19). And
as it was then, so we do expect it will be now; some will be even
at the beginning of this work, in Babylon, at that time also some
will be cowardly and fearful, yea, and even men hired to hinder
the work (Neh 6:10-12). Wherefore I say, those of the church that
at that day builded the city, they were men of a particular and
peculiar spirit, which also will so be at the building of New
Jerusalem. They whose light breaks forth as the morning, they that
are mighty for a spirit of prayer, they that take away the yoke,
and speaking vanity, and that draw out their soul to the hungry;
they that the Lord shall guide continually, that shall have fat
bones, and that shall be as a watered garden, whose waters fail
not, &c. (Isa 58:8-14). Of them shall they be that build the old
wastes, and that raise up the foundations of many generations, &c.
It was thus in all ages, in every work of God, some of his people,
some of his saints in special in all ages, have been used to promote,
and advance, and perfect the work of their generations.

3. This city descends or comes out of heaven from God, that is,
by his special working and bringing to pass; it was God that gave
them the pattern even when they were in Babylon; it was God that
put it into their hearts while there, to pray for deliverance;
it was God that put it into the hearts of the kings of the Medes
and Persians to give them liberty to return and build; and it was
God that quailed the hearts of those that by opposing did endeavour
to hinder the bringing the work to perfection; yea, it was God
that did indeed bring the work to perfection; wherefore she may
well be said to descend 'out of heaven from God': as he also saith
himself by the prophet, I will cause the captivity of Judah, and
the captivity of Israel to return, and I will build them as at
the first (Ezra 4:1-4; 7:27; Neh 2:8-18; 4:15; 6:15,16; Jer 33:7;
32:44; Eze 36:33-37; 37:11-15; Amos 9:11).

Lastly, When he saith he saw her descend from God out of heaven,
he may refer to her glory, which at her declining departed from
her, and ascended to God, as the sap returns into the root at the
fall of the leaf; which glory doth again at her return descend,
or come into the church, and branches of the same, as the sap doth
arise at the spring of the year, for indeed the church's beauty
is from heaven, and it either goeth up thither from her, or else
comes from thence to her, according to the natures of both fall
and spring (Cant 2).Thus you see what this heaven is, and what it
is for this city to descend out of it; also what it is for this
city to descend out of it from God.

[This city has the glory of God.]

Ver. 11. 'Having the glory of God.' These last words do put the
whole matter out of doubt, and do most clearly show unto us that
the descending of this city is the perfect return of the church
out of captivity; the church, when she began at first to go into
captivity, her glory began to depart from her; and now she is
returning again, she receiveth therewith her former glory, 'having
the glory of God.' Thus it was in the type, when Jerusalem went
into captivity under the King of Babylon, which was a figure of
the captivity of our New Testament church under Antichrist, it is
said that then the glory of God departed from them, and went, by
degrees, first out of the temple to the threshold of the house,
and from thence with the cherubims of glory, for that time, quite
away from the city (Eze 10:4-18; 11:22,23 &c.).

Again, As the glory of God departed from this city at her going into
captivity, so when she returned again, she had also then returned
to her the glory of God; whereupon this very prophet that saw the
glory of God go from her at her going into captivity, did see it,
the very same; and that according as it departed, so return at
her deliverance. 'He brought me to the gate,' saith he-that is,
when by a vision he saw all the frame and patterns of the city and
temple, in the state in which it was to be after the captivity.
'He brought me to the gate--that looketh toward the east, and behold
the glory of the God of Israel came from the way of the east'-the
very same way that it went when it was departed from the city (Eze
11:23). 'His voice was like a noise of many waters, and the earth
shined with is glory. It was according to the appearance of the
vision which I saw, even according to the vision which I saw when
I came to destroy the city, and the visions were like the vision
that I saw by the river Chebar; and I fell upon my face, and the
glory of the Lord came into the house by the way of the gate whose
prospect is toward the east; so the Spirit took me up, and brought
me into the inner court, and behold, the glory of the Lord filled
the house' (Eze 43:1-5).

Thus you see it was in the destruction and restoration of the Jews'
Jerusalem, by which God doth plainly show us how things will be
in our gospel church; she was to decline and lose her glory, she
was to be trampled-as she was a city-for a long time under the
feet of the unconverted and wicked world. Again, she was after
this to be builded, and to be put into her former glory; at which
time she was to have her glory, her former glory, even the glory
of God, returned to her again. 'He showed me,' saith John, 'that
great city, the holy Jerusalem, descending out of heaven from
God, having the glory of God.' As he saith by the prophet, 'I am
returned to Jerusalem with mercies, my house shall be built in it'
(Zech 1:16). And again, 'I am returned unto Zion, and will dwell
in the midst of Jerusalem' (Zech 8:3).

'Having the glory of God.' There is the grace of God, and the glory
of that grace; there is the power of God, and the glory of that
power; and there is the majesty of God, and the glory of that
majesty (Eph 1:6; 2 Thess 1:9; Isa 2:19).

It is true God doth not leave his people in some sense, even in the
worst of times, and in their most forlorn condition (John 14:18),
as he showeth by his being with them in their sad state in Egypt
and Babylon, and other of their states of calamity (Dan 3:25). As
he saith, 'Although I have cast them far off among the heathen,
and although I have scattered them among the countries, yet will
I be to them a little sanctuary in the countries where they shall
come' (Eze 2:16). God is with his church, even in her greatest
adversity, both to limit, bound, measure, and to point out to her
quantity and quality, her beginning and duration of distress and
temptation (Isa 27:7-9; Rev 2:10). But yet I say the glory of
God, in the notion of Ezekiel and John, when they speak of the
restoration of this city, that is not always upon his people, though
always they are beloved and counted for his peculiar treasure. She
may then have his grace, but not at the same time the glory of
his grace; his power, but not the glory of his power; she may also
have his majesty, but not the glory thereof; God may be with his
church, even then when the glory is departed from Israel.

The difference that is between her having his grace, power, and
majesty, and the glory of each, is manifest in these following
particulars;-grace, power, and majesty, when they are in the church
in their own proper acts, only as we are considered saints before
God, so they're invisible, and that not only altogether to the
world, but often to the very children of God themselves; but now
when the glory of these do rest upon the church, according to
Ezekiel and John; why then it will be visible and apparent to all
beholders. 'When the Lord shall build up Zion, he shall APPEAR in
his glory' (Psa 102:16), as he saith also in another place, 'The
Lord shall arise upon thee, and his glory shall be seen upon thee'
(Isa 60:1-2).

Now, then, to speak a word or two, in particular to the glory of
God, that at this day will be found to settle upon this city.

First. Therefore, at her returning, she shall not only have his
grace upon her, but the very glory of his grace shall be seen
upon her; the glory of pardoning grace shall now shine in her own
soul, and grace in the glory of it shall appear in all her doings.
Now shall both our inward and outward man be most famously adorned
and beautified with salvation; the golden pipes that are on the
head of the golden candlestick, shall at this day convey, with
all freeness, the golden oil thereout, into our golden hearts and
lamps (Zech 4:2). Our wine shall be mixed with gall no longer, we
shall now drink the pure blood of the grape; the glory of pardoning
and forgiving mercy shall so show itself at this day in this city,
and shall so visibly abide there in the eyes of all spectators,
that all shall be enflamed with it. 'For Zion's sake will I not
hold my peace, and for Jerusalem's sake I will not rest, until the
righteousness thereof go forth as brightness, and the salvation
thereof as a lamp that burneth. And the Gentiles shall see thy
righteousness, and all kings thy glory; and thou shalt be called by
a new name, which the mouth of the Lord shall name' (Isa 62:1,2).
And again, 'The Lord hath made bare his holy arm in the eyes
of all the nations, and all the ends of the earth shall see the
salvation of our God' (Isa 52:10; Psa 98:2). At that day, the
prophet tells us, there shall be holiness upon the very horses'
bridles, and that the pots in the Lord's house shall be like
the bowls before the altar, and every pot in Jerusalem shall be
holiness unto the Lord (Zech 14:20,21). The meaning of all these
places is, that in the day that the Lord doth turn his church and
people into the frame and fashion of a city, and when he shall
build them up to answer the first state of the church, there will
such grace and plenty of mercy be extended unto her, begetting
such faith and holiness and grace in her soul, and all her actions,
that she shall convince all that are about her that she is the
city, the beloved city, the city that the Lord hath chosen; for
after that he had said before, he would return to Zion, and dwell
in the midst of Jerusalem (Zech 8:3), he saith, moreover, that
Jerusalem shall be called a city of truth, and the mountain of
the Lord of hosts, the holy mountain. 'And all the people of the
earth shall see that thou art called by the name of the Lord, and
they shall be afraid of thee' (Deu 28:10).

Second. As the glory of the grace of God will, at this day, be
wonderfully manifest in and over his city; so also at that day
will be seen the glory of his power. 'O my people,' saith God,
'that dwellest in Zion, be not afraid of the Assyrian; he shall
smite thee with a rock, and shall lift up his staff against thee,
after the manner of Egypt,' that is, shall persecute and afflict
thee, as Pharaoh served thy friends of old; but be not afraid,
'For yet a very little while, and the indignation shall cease,
and mine anger in their destruction: and the Lord of hosts shall
stir up a scourge for him, according to the slaughter of Midian
at the rock of Oreb: and as his rod was upon the sea, so shall he
lift it up after the manner of Egypt' (Isa 7; 10:24-26). The sum
is, God will, at the day of his rebuilding the New Jerusalem, so
visibly make bare his arm, and be so exalted before all by his
power towards his people, that no people shall dare to oppose-or
stand, if they do make the least attempt to hinder-the stability
of this city. 'I will surely [gather, or] assemble, O Jacob, all
of thee,' saith God: 'I will surely gather the remnant of Israel--as
the sheep of Bozrah, as the flock in the midst of the fold; they
shall make great noise by reason of the multitude of men. The breaker
is come up before them, they have broken up [the antichristian
siege that hath been laid against them], they have passed through
the gate, and are gone out by it, and their king shall pass before
them, and the Lord on the head of them' (Micah 2:12,13). 'Like as
the lion and the young lion roaring on his prey, when a multitude
of shepherds are called forth against him, he will not be afraid
of their voice, nor abase himself for the noise of them: so shall
the Lord of hosts come down to fight for Mount Zion, and for the
hill thereof' (Isa 31:4). 'The Lord shall go forth as a mighty
man, he shall stir up jealousy like a man of war; he shall cry,
yea, roar; he shall prevail against his enemies' (Isa 42:13). But
'not by might, nor yet by power,' that is, the power and arm of
flesh, but by the power of the Word and Spirit of God, which will
prevail, and must prevail, to quash and overturn all opposition
(Zech 12:8; Zeph 3:8; Joel 3:16; Zech 4:6).

Third. [The glory of his majesty.] When God hath thus appeared in
the glory of his grace, and the glory of his power, to deliver
his chosen, then shall the implacable enemies of God shrink and
creep into holes like the locusts and frogs of the hedges, at the
appearance of the glory of the majesty of God. Now the high ones,
lofty ones, haughty ones, and the proud, shall see so evidently the
hand of the Lord towards his servants, and his indignation towards
his enemies, that 'they shall go into the holes of the rocks,
and into the caves of the earth,--and into the tops of the ragged
rocks, for the fear of the Lord, and for the glory of his majesty,
when he ariseth to shake terribly the earth' (Isa 2:19,21).

Where the presence of the Lord doth so appear upon a people, that
those that are spectators perceive and understand it, it must need
work on those spectators one of these two things;-either first
a trembling and astonishment, and quailing of heart, as it doth
among the implacable enemies (Josh 2:8-13), or else a buckling
and bending of heart, and submission to his people and ways (Josh
9:22-25). As saith the prophet, 'The sons also of them that
afflicted thee shall come bending unto thee, and all they that
despised thee shall fall[2] down at the soles of thy feet; and they
shall call thee The city of the Lord, the Zion of the Holy One of
Israel' (Isa 60:14). As Moses said to the children of Israel, 'The
Lord your God shall lay the fear of you, and the dread of you,
upon all the land that ye shall tread upon, as he hath said unto
you' (Deu 11:25).

At this day the footsteps of the Lord will be so apparent and
visible in all his actions and dispensations in and towards his
people, this holy city, that all shall see, as I have said, how
gracious, loving, kind, and good the Lord is now towards his own
children; such glory, I say, will be over them, and upon them,
that they all will shine before the world; and such tender bowels
in God towards them, that no sooner can an adversary peep, or lift
up his head against his servants, but his hand will be in the neck
of them; so that in short time he will have brought his church
into that safety, and her neighbours into that fear and submission,
that they shall not again so much as dare to hold up a hand against
her, no, not for a thousand years (Rev 20:3). 'Thus saith the Lord,
Behold I will bring again the captivity of Jacob's tents, and have
mercy on his dwelling-places; and the city shall be builded on her
own heap, and the palace shall remain after the manner thereof.
And out of them shall proceed thanksgiving, and the voice of them
that make merry; and I will multiply them, and they shall not be
few; and I will also glorify them, and they shall not be small:
Their children also shall be as aforetime, and their congregation
shall be established before me, and I will punish all that oppress
them' (Jer 30:18-20).

[The light of this city.]

Having the glory of God. 'And her light was like unto a stone most
precious, even like a jasper stone, clear as crystal.' Having thus
told us of her glory, even of 'the glory of God,' how it at this
day will rest upon this city, he now comes to touch a second
thing, to wit, 'her light,' and that in which she descends, and
by which, as with the light of the sun, she seeth before her, and
behind her, and on every side. This therefore is another branch of
her duty; she in her descending hath 'the glory of God,' and also
'the light of a stone most precious.'

Ezekiel tells us, that in the vision which he saw when he came to
destroy the city-which vision was the very same that he saw again
at the restoring of it-he saith, I say, that in this vision,
among many other wonders, he saw a fire enfolding itself, and a
brightness about it, and that 'the fire also was bright, and that
out of it went forth lightning'; that 'the likeness of the firmament
upon the--living creatures, was as the colour of the terrible
crystal'; that the throne also, upon which was placed the likeness
of a man, was like, or 'as the appearance of a sapphire-stone'
(Eze 1:4,13,14,22,26). All which words, with the nature of their
light and colour, the Holy Ghost doth in the vision of John comprise,
and placeth within the colour of the jasper and the crystal-stone.
And indeed, though the vision of John and Ezekiel, touching the
end of the matter, be but one and the same, yet they do very much
vary and differ in terms and manner of language; Ezekiel tells
us that the man that he saw come to measure the city and temple,
had in his hand 'a line of flax' (40:3), which line John calls a
golden reed; Ezekiel tells us that the river came out of, or 'from
under the threshold of the house' (47:1); but John saith it came
out of the throne of God and of the Lamb. Ezekiel tells us that
on either side of this river grew ALL trees for food (v 12); John
calls these ALL trees but ONE tree, and tells us that it stood
on both sides of this river. The like might also be showed you in
many other particulars; as here you see they differ as touching the
terms of the light and brightness that appears upon this city at
her rebuilding, which the Holy Ghost represents to John under the
light and glory of the jasper and crystal-stone; for indeed the
end of Ezekiel's vision was to show us, that as when the glory of
God departed from the city, it signified that he would take away
from them the light of his Word, and their clearness of worship,
suffering them to mourn for the loss of the one, and to grope
for the want of the other; so at his return again he would give
them both their former light of truth, and also the clearness of
spirit to understand it, which also John doth show us shall last
for ever.

'...And her light was like unto a stone most precious...' This
stone it is to represent unto us the Lord Jesus Christ, in whose
light and clearness this city comes out of Babylon; for, as he
saith, she hath the glory of God, that is, his visible hand of
grace, power, and majesty, to bring her forth; so she comes in the
light of this precious stone, which terms, I say, both the prophet
Isaiah and the apostle Peter do apply to the Lord Jesus, and none
else; the one calling him 'a precious corner-stone,' the other
calling him the 'chief corner-stone, elect and precious' (Isa 28:16;
1 Peter 2:6). Now then when he saith this city hath the light of
this stone to descend in, he means that she comes in the shining
wisdom, knowledge, understanding, and influences of Christ, out of
her afflicted and captivated state; and observe it, she is rather
said to descend in the light of this stone, than in the light of
God, though both be true, because it is the man Christ, the stone
which the builders rejected, 'in whom are hid all the treasures
of wisdom and knowledge,' of whose fulness we do all receive, and
grace for grace; 'for it pleased the Father that in him should all
fulness dwell' (Col 2:3; John 1:16; Col 1:19. See also Acts 2:33
and Eph 4:10-13).

This showeth us, then, these two things-

First. That the time of the return of the saints to build the
ruinous city is near, yea, very near, when the light of the Lord
Jesus begins to shine unto perfect day in her. God will not bring
forth his people out of Babylon, especially those that are to be
the chief in the building of this city, without their own judgments.
'They shall see eye to eye, when the Lord shall bring again Zion'
(Isa 52:8). As he saith also in another place, 'The light of the
moon shall be as the light of the sun, and the light of the sun
shall be sevenfold, as the light of seven days, in the day that
the Lord bindeth up the breach of his people, and health the stroke
of their wound' (Isa 30:26). 'And the eyes of them that see shall
not be dim, and the ears of them that hear shall hearken. The
heart also of the rash shall understand knowledge, and the tongue
of the stammerers shall be ready to speak plainly' (Isa 32:3,4).
The Lord shall be now exalted, and be very high, for he will fill
Zion with judgment and righteousness, and wisdom and knowledge
shall be the stability of thy times (Isa 33:5,6). When Israel went
out of Egypt, they wanted much of this, they went out blindfolded,
as it were, they went they knew not whither; wherefore they went
not in the glory of that which this city descendeth in; as Moses
said, 'The Lord hath not given you an heart to perceive, nor eyes
to see, nor ears to hear, unto this day' (Deu 29:4). But these
shall see every step they take; they shall be like the beasts that
had eyes both before and behind: they shall see how far they are
come out of Antichrist, and shall see also how far yet they have
to go, to the complete rebuilding and finishing of this city.

Second. This showeth us how sweet and pleasant the way of this church
will be at this day before them. Light, knowledge, and judgment
in God's matters doth not only give men to see and behold all the
things with which they are concerned, but the things themselves
being good, they do also by this means convey very great sweetness
and pleasantness into the hearts of those that have the knowledge
of them. Every step, I say, that now they take, it shall be as it
were in honey and butter. 'The ransomed of the Lord shall return,
and come to Zion with songs, and everlasting joy [see v 2] upon
their heads; they shall obtain joy and gladness, and sorrow and
sighing shall flee away' (Isa 35:10). As he saith, 'Again I will
build thee, and thou shalt be built; O virgin of Israel, thou shalt
again be adorned with tabrets, and shall go forth in the dances of
them that make merry.-For thus saith the Lord, Sing with gladness
for Jacob, and shout among the chief of the nations: publish ye,
praise ye, and say, O Lord, save thy people, the remnant of Israel.
Behold, I will bring them from the north country, and gather them
from the coasts of the earth, and with them the blind and the lame,
the woman with child, and her that travaileth with child together;
a great company shall return thither' (Jer 31:4,7,8).

By these words, the blind and the lame, the woman with child, and
her that travaileth, he would have us understand thus much-

1. That the way of God shall, by the illuminating grace of Christ,
be made so pleasant, so sweet, and so beautiful in the souls of
all at that day, that even the blindest shall not stumble therein,
neither shall the lame refuse it for fear of hurt; yea, the blind,
the lame, the woman with child, and her that travaileth shall,
though they be of all in most evil case to travel, and go the
journey, yet, at this day, by reason of the glorious light and
sweetness that now will possess them, even forget their impediments,
and dance, as after musical tabrets.

2. This city, upon the time of her rebuilding, shall have her blind
men see, her halt and lame made strong; she also that is with
child, and her that travaileth, shall jointly see the city-work
that at this day will be on foot, and put into form and order, yet
before the end. 'Behold, at that time I will undo all that afflict
thee,' saith the Lord to his people, 'and I will save her that
halteth, and gather her that was driven out, and I will get them
praise and fame in every land where they have been put to shame.
At that time will I bring you again, even in the time that I gather
you, for I will make you a name and a praise among all people of
the earth, when I turn back your captivity before your eyes, saith
the Lord' (Zeph 3:19,20).

'And her light was like unto a stone most precious.' In that he
saith her light is like unto 'A STONE MOST PRECIOUS,' he showeth
us how welcome, and with what eagerness of spirit this light will
at this day be embraced by the Lord's people. 'Truly the light is
sweet,' saith Solomon, 'and a pleasant thing it is for the eyes
to behold the sun' (Eccl 11:7). And if so, then how beautiful,
desirable, and precious will that light be, that is not only heavenly,
and from Christ, but that will be universal among all saints, to
show them the same thing, and to direct them to and in the same
work. The want of this hath, to this day, been one great reason
of that crossness of judgment and persuasion that hath been found
among the saints, and that hath caused that lingering and disputing
about the glorious state of the church in the latter days; some
being for its excellency to consist chiefly in outward glory; and
others, swerving on the other side, conclude she shall not have
any of this: some conceiving that this city will not be built
until the Lord comes from heaven in person; others again concluding
that when he comes, then there shall be no longer tarrying here,
but that all shall forthwith, even all the godly, be taken up into
heaven: with divers other opinions in these matters. And thus
many 'run to and fro,' but yet, God be thanked, knowledge does
increase, though the vision will be sealed, even to the time of
the end (Dan 12:4). But now, I say, at the time of the end, the
Spirit shall be poured down upon us from on high (Isa 32:15);
now 'they also that erred in spirit shall come to understanding'
(Isa 29;24); the city shall descend in the light of a stone most
precious. The sun will be risen upon the earth, when Lot goeth
from Sodom unto Zoar (Gen 19:23).

Now there shall be an oneness of judgment and understanding in the
hearts of all saints; they shall be now no more two, but one in
the Lord's hand (Eze 37:19-21). Alas! the saints are yet but as
an army routed, and are apt sometimes through fear, and sometimes
through forgetfulness, to mistake the word of their captain-general,
the Son of God, and are also too prone to shoot and kill even their
very right-hand man; but at that day all such doing shall be laid
aside, for the knowledge of the glory of the Lord shall cover the
earth as the waters cover the sea (Isa 11:9,13). Which knowledge
shall then strike through the heart and liver of all swerving and
unsound opinions in Christ's matters; for then shall every one of
the Christians call upon the name of the Lord, and that with one
pure lip or language, 'to serve him with one consent' (Zeph 3:9).
It is darkness, and not light, that keepeth God's people from knowing
one another, both in their faith and language; and it is darkness
that makes them stand at so great a distance both in judgment and
affections, as in these and other days they have done. But then,
saith God, 'I will plant in the wilderness,' that is, in the church
that is now bewildered, 'the cedar, the shittah tree, the myrtle,
and the oil tree; I will set in the desert the fir tree, the pine,
and the box tree together; that they may see and know, and consider
and understand together, that the hand of the Lord hath done this,
and the holy One of Israel hath created it' (Isa 41:19,20). And
again, 'The glory of Lebanon shall come unto thee, the fir tree,
and the pine tree, and the box together,' to beautify the house of
my glory, and to 'make the place of my feet glorious' (Isa 60:13).

Never was fair weather after foul-nor warm weather after cold-nor
a sweet and beautiful spring after a heavy, and nipping, and
terrible winter, so comfortable, sweet, desirable, and welcome
to the poor birds and beasts of the field, as this day will be to
the church of God. Darkness! it was the plague of Egypt: it is
an empty, forlorn, desolate, solitary, and discomforting state;
wherefore light, even the illuminating grace of God, especially in
the measure that it shall be communicated unto us at this day, it
must needs be precious. In light there is warmth and pleasure; it
is by the light of the sun that the whole universe appears unto us
distinctly, and it is by the heat thereof that everything groweth
and flourisheth; all which will now be gloriously and spiritually
answered in this holy and new Jerusalem (2 Thess 2). O how clearly
will all the spiders, and dragons, and owls, and foul spirits of
Antichrist at that day be discovered by the light hereof! (Rev
18:1-4). Now also will all the pretty robins and little birds in
the Lord's field most sweetly send forth their pleasant notes, and
all the flowers and herbs of his garden spring. Then will it be
said to the church by her Husband and Saviour, 'Rise up, my love,
my fair one, and come away; for lo, the winter is past the rain
is over and gone, the flowers appear on the earth, the time of
the singing of birds is come, and the voice of the turtle is heard
in our land; the fig tree putteth forth her green figs, and the
vines with the tender grape give a good smell' (Cant 2:10-13).
You know how pleasant this is, even to be fulfilled in the letter
of it, not only to birds and beasts, but men; especially it is
pleasant to such men that have for several years been held in the
chains of affliction. It must needs, therefore, be most pleasant
and desirable to the afflicted church of Christ, who hath lain
now in the dungeon of Antichrist for above a thousand years. But,
Lord, how will this lady, when she gets her liberty, and when
she is returned to her own city, how will she then take pleasure
in the warm and spangling beams of thy shining grace! and solace
herself with thee in the garden, among the nuts and the pomegranates,
among the lilies and flowers, and all the chief spices (Cant
7:11-13).

'Even like a jasper stone, clear as crystal.' These words are the
metaphor by which the Holy Ghost is pleased to illustrate the
whole business. Indeed similitudes, if fitly spoke and applied, do
much set off and out[3] any point that either in the doctrines of
faith or manners, is handled in the churches. Wherefore, because
he would illustrate, as well as affirm, the glory of this Jerusalem
to the life, therefore he concludes his general description of this
city with these comparisons:-I saw, saith he, the holy city, the
Lamb's wife; I saw her in her spangles, and in all her adorning,
but verily she was most excellent. She was shining as the jasper,
and as pure and clear as crystal. The jasper, it seems, is a
very beautiful and costly stone, inasmuch as that, above all the
precious stones, is made use of by the Holy Ghost to show us the
glory and shining virtues of the Lord Jesus in this New Jerusalem;
and yet, behold, the jasper is too short and slender to do the
business, there must another stone be added, even like a jasper
stone, clear as crystal. Yea, saith the Lord Jesus, her checks are
like rows of jewels, and so are the joints of her thighs; even like
the jewels that are 'the work of the hands of a cunning workman'
(Cant 1:9,10; 7:1).

The crystal is a stone so clear and spotless, that even her greatest
adversaries, in the midst of all their rage, are not able justly
to charge her with the least mote or spot imaginable; wherefore
when he saith, that this city in her descending is even like the
jasper for light, and like the crystal for clearness; he would
have us further learn, that at the day of the descending of this
Jerusalem, she shall be every way so accomplished with innocency,
sincerity, and clearness in all her actions, that none shall have
from her, or her ways, any just occasion given unto them to slight,
contemn, or oppose her. For,

First, As she descends, she meddleth not with any man's matters
but her own; she comes all along by the King's highway; that is,
alone by the rules that her Lord hath prescribed for her in his
testament. The governors of this world need not at all to fear
a disturbance from her, or a diminishing of ought they have. She
will not meddle with their fields nor vineyards, neither will she
drink of the water of their wells: only let her go by the King's
highway, and she will not turn to the right hand or to the left,
until she hath passed all their borders (Num 20:18,19: 21:22).
It is a false report then that the governors of the nations have
received against the city, this New Jerusalem, if they believe,
that according to the tale that is told them, she is and hath been
of old a rebellious city, and destructive to kings, and a diminisher
of their revenues. I say, these things are lying words, and forged
even in the heart of 'Bishlam, Mithredath, Tabeel, and the rest
of their companions' (Eze 4:7). For verily this city, in her
descending, is clear from such things, even as clear as crystal.
She is not for meddling with anything that is theirs, from a thread
even to a shoe-latchet. Her glory is spiritual and heavenly, and
she is satisfied with what is her own.[4] It is true, the kings and
nations of this world shall one day bring their glory and honour
to this city; but yet not by outward force or compulsion; none
shall constrain them but the love of Christ and the beauty of this
city. 'The Gentiles shall come to thy light, and kings to the
brightness of thy rising' (Isa 60:3). The light and beauty of
this city, that only shall engage their hearts and overcome them.
Indeed, if any shall, out of mistrust or enmity against this city
and her prosperity, bend themselves to disappoint the designs of
the eternal God concerning her building and glory, then they must
take what followeth. Her God in the midst of her is mighty, he
will rest in his love, and rejoice over her with singing, and will
UNDO all that afflict her (Zeph 3:17-19). Wherefore, 'associate
yourselves, O ye people, and ye shall be broken in pieces; and
give ear, all ye of far countries; gird yourselves, and ye shall
be broken in pieces; gird yourselves, and ye shall be broken in
pieces. Take counsel together, and it shall come to naught; speak
the word and it shall not stand; for God is with us' (Isa 8:9,10).

What work did he make with Og the king of Bashan, and with Sihon,
king of the Amorites, for refusing to let his people go peaceably
by them, when they were going to their own inheritance (Num
21:22-35). God is harmless, gentle, and pitiful; but woe be to
that people that shall oppose or gainsay him. He is gentle, yet
a lion; he is loth to hurt, yet he will not be crossed; 'Fury is
not in me,' saith he; yet if you set the briars and thorns against
him, He 'will go through them, and burn them together' (Isa
27:4). Jerusalem also, this beloved city, it will be beautiful
and profitable to them that love her; but a cup of trembling, and
a burthensome stone to all that burden themselves with her; 'all
that burthen themselves with it, shall be cut in pieces, though all
the people of the earth be gathered together against her' (Zech
12:2,3).

Again, she will be clear as crystal in the observation of all her
turns and stops, in her journeying from Egypt to Canaan, from
Babylon to this Jerusalem state. She will, I say, observe both
time and order, and will go only as her God doth go before her;
now one step in this truth, and then another in that, according
to the dispensation of God, and the light of day she lives in. As
the cloud goes, so will she; and when the cloud stays, so will
she (Rev 14:4; Exo 40:36-38). She comes in perfect rank and file,
'terrible as an army with banners' (Cant 6:10). No Balaam can
enchant her; she comes 'out of the wilderness like pillars of
smoke, perfumed with myrrh and frankincense, with all spices[5] of
the merchants' (Cant 3:6). Still 'leaning upon her beloved' (Cant
8:5). The return of Zion from under the tyranny of her afflictors, and
her recovery to her primitive purity, is no headstrong brain-sick
rashness of her own, but the gracious and merciful hand and
goodness of God unto her, therefrom to give her deliverance. 'For
thus saith the Lord, That after seventy years be accomplished
at Babylon [that is, the time of the reign of Antichrist, and his
tyranny over his church] I will visit you, and perform my good word
toward you, in causing you to return to this place' (Jer 29:10).
'Therefore they shall come and sing in the height of Zion, and
shall flow together to the goodness of the Lord, for [spiritual]
wheat, and for wine, and for oil, and for the young of the flock
and of the herd; and their soul shall be as a watered garden; and
they shall not sorrow any more at all' (Isa 57:11; Jer 31:12).


[SECOND. A Discovery of its Defence, Entrances, and Fashion in
Particular.]

Verse 12. 'And had a wall great and high, and had twelve gates,
and at the gates twelve angels, and names written thereon, which
are the names of the twelve tribes of the children of Israel.'
These words do give us to understand, that this holy city is now
built, and in all her parts complete, they give us also to understand
the manner of her strength, &c.

'And had a wall.' Having thus, I say, given us a description of
this city in general, he now descends to her strength and frame
in particular: her frame and strength, I say, as she is a city
compact together: as also of her splendour and beauty.

And observe it, that of all the particulars that you read of, touching
the fence, fashion, or frame of this city, and of all her glory,
the firs thing that he presenteth to our view is her safety and
security; she 'had a wall.' A wall, you know, is for the safety,
security, defence, and preservation of a place, city, or town;
therefore it is much to the purpose that in the first place after
this general description, he should fall upon a discovery of
her security and fortification; for what of all this glory and
goodness, if there be no way to defend and preserve it in its high
and glorious state? If a man had in his possession even mountains
of pearl and golden mines, yet if he had not wherewith to secure
and preserve them to himself, from those that with all their might
endeavour to get them from him, he might not only quickly lose
his treasure, and become a beggar, but also through the very fear
of losing them, even lose the comfort of them, while yet in his
possession. To speak nothing of the angels that fell, and of the
glory that they then did lose. I may instance to you the state
of Adam in his excellency; Adam, you know, was once so rich and
wealthy, that he had the garden of Eden, the paradise of pleasure,
yea, and also the whole world to boot, for his inheritance; but
mark, in all his glory, he was without a wall; wherefore presently,
even at the very first assault of the adversary, he was not only
worsted as touching his person and standing, but even stripped of
all his treasure, his paradise taken from him, and he in a manner
left so poor, that forthwith he was glad of an apron of fig-leaves
to cover his nakedness, and to hide his shame form the face of
the sun (Gen 3:7). Wherefore, I say, John speaks to the purpose in
saying she had a wall; a wall for defence and safety, for security
and preservation. Now then she shall lie no longer like blasted
bones in an open field or valley; that was her portion in the days
of her affliction (Eze 37:1,2).

[The wall of the city.]

'And had a wall.' It is said of old Jerusalem, that she had a wall
and a wall, two walls for her defence and safety (Jer 39:4; Jer
52:7); which two, in my judgment, did hold forth these two things.
The one, their eternal preservation and security from the wrath of
God, through the benefits of Christ; and the other, that special
protection and safeguard that the church hath always had from and
by the special providence of her God in the midst of her enemies,
Wherefore one of these is called by the proper name of salvation,
which salvation I take in special to signify our fortification
and safety from the wrath of God, and the curse and power of the
law and sin (Isa 26:1; Acts 4:12). The other is called, A wall of
fire round about her; and alludeth to the vision that the prophet's
servant was made to see for his comfort, when he was put in fear,
by reason of the great company of the enemies that were bending
their force against the life of his master (Eze 2:5; 2 Kings 6:17).

But now in those days, though there were for the defence of the
city those two walls, yet they stood a little distance each from
other, and had a ditch between them, which was to signify that though
then they had the wall of salvation about them, with reference to
their eternal state, yet the wall of God's providence and special
protection was not yet so nearly joined thereto but that they might,
for their foolishness, have that broken down, and they suffered
to fall into the ditch that was between them both (Isa 22:10-12).
And so he saith by the prophet, 'I will tell you what I will do
to my vineyard [that is, to this city for the wickedness thereof],
I will take away the hedge thereof, and it shall be eaten up;
and break down the wall thereof, and it shall be trodden down'
(Isa 5:5-7). Which hedge and wall could not be that of eternal
salvation, for that stood sure, though they should be scattered
among the nations 'as wheat is sifted in a sieve' (Amos 9:9).
It must therefore be the wall of her special preservation in her
outward peace and happiness, which wall was often in those days
broken down, and they made havoc of, of all that dwelt about them.

But now touching the safety of New Jerusalem, the city of which I
here discourse, she is seen in the vision by John to have but one
only wall; to signify that at this day the wall of her eternal
salvation, and of God's special providence to protect and defend
her, in her present visible and gospel glory, shall be so effectually
joined together, that now they shall be no more two, that is, at
a distance, with a ditch between, but one sound and enclosing wall;
to show us that now the state of this Jerusalem, even touching
her outward glory, peace, and tranquility, will be so stable,
invincible, and lasting, that unless that part of the wall which
is eternal salvation, can be broken down, the glory of this city
shall never be vailed more. Wherefore the prophet, when he speaks
with reference to the happy state and condition of this city, he
saith, 'Violence shall no more be heard in thy land, wasting nor
destruction within thy borders; but thou shalt call thy walls
salvation, and thy gates praise' (Isa 60:18); as he saith also in
another place, 'Thine eye shall see Jerusalem a quiet habitation,
a tabernacle that shall not be taken down, not one of the stakes
thereof shall ever be removed, neither shall any of the cords thereof
be broken' (Isa 33:20). The walls are now conjoined, both joined
into one; the Father hath delivered up the great red dragon into
the hand of Christ, who hath shut him up and sealed him down, even
down for a thousand years (Rev 20:1-3). Wherefore from the Lord
shall there be 'upon every dwelling-place of Mount Zion, and
upon her assemblies a cloud and smoke by day, and the shining of a
flaming fire by night; for upon all her glory shall be a defence'
(Isa 4:5). And 'in that day shall this song be sung: We have a
strong city, salvation will God appoint for walls and bulwarks'
(Isa 26:1,2). The same in effect hath our prophet John, saying 'I
saw the holy city, the New Jerusalem,' descending out of heaven
from God, 'prepared as a bride adorned for her husband. And I heard
a great voice out of heaven, saying,--The tabernacle of God is
with men, and he will dwell with them:--and God himself shall be
with them, and be their God. And God shall wipe away all tears
from their eyes; and there shall be no more death, neither sorrow,
nor crying; neither shall there be any more pain; for the former
things are passed away' (Rev 21:1-4).

'And had a wall great and high.' These words, great and high, are
added for illustration, to set out the matter to the height; and
indeed the glory of a wall lieth in this, that it is great and
high; the walls of the Canaanites were terrible upon this account,
and did even sink the hearts of those that beheld them (Deu 1:28).
Wherefore this city shall be most certainly in safety, she hath a
wall about her, a great wall: a wall about her, an high wall. It
is great for compass, it incloseth every saint; it is great for
thickness, it is compacted of all the grace and goodness of God,
both spiritual and temporal; and for height, if you count from
the utmost side to the utmost, then it is higher than heaven, who
can storm it? (Heb 7:26) and for depth, it is lower than hell, who
can undermine it? (Job 11:8).

Great mercies, high mercies, great preservation, and a high arm
to defend, shall continually at this day encamp this city: God
himself will be a continual life-guard to this city; 'I will encamp,'
saith he, 'about mine house, because of the army, because of him
that passeth by, and because of him that returneth; and no oppressor
shall pass through them any more; for now have I seen with mine
eyes' (Zech 9:8).

[The gates of the city.]

'And had twelve gates.' Having thus showed us her wall, he now
comes to her gates; it had gates, it had twelve gates. By gates
in this place we are to understand the way of entrance; gates, you
know, are for coming in, and for going out (Jer 17:19,20); and do
in this place signify two things. First, An entrance into communion
with the God and Saviour of this city. Secondly, Entrance into
communion with the inhabitants and privileges of this city; in
both which the gates do signify Christ: for as no man can come to
the knowledge and enjoyment of the God, and glorious Saviour, but
by and through the Lord Christ; so no man can come into true and
spiritual communion with these inhabitants, but by him also: 'I
am the way,' saith he, 'and the truth, and the life; no man cometh
unto the Father but by me': and again, 'I am the door, by me if
any man enter in, he shall be saved, and shall go in and out, and
find pasture' (John 10:1-9; 14:6).

'And had twelve gates.' In that he saith twelve gates, he alludeth
to the city of Jerusalem that was of old, which had just so many
(Neh 3: 12:37-29); and are on purpose put into the number of
twelve, to answer to the whole number of the elect of God, which
are comprehended within the number of the twelve tribes, whether
they are natural Jews or Gentiles; for as all the godly Jews are
the seed of Abraham after the flesh, though to godly, because
they are the children of the flesh of Abraham; so all the godly
Gentiles are the children of Abraham after the spirit, though not
by that means made the children of the flesh of Abraham. They both
meet then in the spirit and faith of the gospel, as God saith to
the Jews, 'when a stranger shall sojourn with thee, and will keep
the passover to the Lord,' that is, become godly, and receive the
faith of Christ, let all his males be circumcised, and then let
them come near, and keep it, &c. (Exo 12:48). For they that are
of faith, are the children of faithful Abraham, who is called the
very father of us all (Gal 3:7; Rom 4:16). Thus you see all the
godly come under the title of the children of Abraham, and of the
Jews; and so under the denomination also of being persons belonging
to the tribes, the twelve tribes, who answer to those twelve gates.
Wherefore the Psalmist minding this, speaking indefinitely of all
the godly, under the name of the tribes of Israel; saying, 'Our
feet shall stand within thy gates, O Jerusalem. Jerusalem is
builded as a city that is compact together, whither the tribes go
up, the tribes of the Lord, unto the testimony of Israel, to give
thanks unto the name of the Lord' (Psa 122:2-4).

But again, though I am certain that all the Gentiles that are at
any time converted, are reckoned within the compass of some of
the tribes of Israel, to which the gates of this city may truly be
said to answer; yet the gates are here in a special manner called
by the name of twelve, to answer to the happy return and restoration
of those poor distressed creatures the twelve tribes of the Jews that
are scattered abroad, and that are, and for a long time have been
to our astonishment and their shame, as vagabonds and stragglers
among the nations (Hosea 9:17), there to continue 'many days,
without a king, and without a prince, and without a sacrifice,
and without an ephod' (Hosea 3:4). That is, without the true God,
the true Saviour, and the true word and ordinances; after which,
saith the same prophet, they shall even in the latter days, that
is, when this city is builded, return and seek the Lord their
God, and David their king, and shall then 'fear the Lord and his
goodness' (Hosea 3:5). This the apostle also affirmeth, when he
telleth the believing Gentiles that blindness in part is happened
to Israel, until the fulness of the Gentiles be come in: which
Israel in this place cannot by any means be taken for the Gentiles
that are converted, for this Israel must be rejected until the
bulk of the elect Gentiles be converted; besides he calleth this
Israel by the name of Israel, even while unconverted; but the
converted Gentiles still Gentiles, even when converted: he calls
this Israel the natural branches, but the Gentiles wild branches;
and tells us further, that when they are converted, they shall
be grafted into their own olive tree; but when the Gentiles
are converted, they must be cut off of their own stock and tree:
read Romans 11 throughout. Wherefore, I say, the gates are called
twelve, to answer these poor creatures, who at this day shall be
awakened, and enlightened, and converted to the faith of Jesus.
These gates in another place are called a way, and these Jews,
the kings of the east; and it is there said also, that at present
this way doth want preparing; which is as much as to say this
city wants setting up, and the gates want setting in their proper
places. Wherefore, saith John, the sixth angel poured out his vial
upon the great river Euphrates, that is, destroyed the strength
and force of the Roman antichrist-for the river Euphrates was
the fence of literal Babylon, the type of our spiritual one-which
force and fence, when it is destroyed or dried up, then the way
of the kings of the east will be prepared, or made ready for their
journey to this Jerusalem (Rev 16:12). Of this the prophets are
full, crying, 'Cast ye up, cast ye up, prepare the way, take up
the stumbling block out of the way of my people' (Isa 57:14). And
again, 'Go through, go through the gates, prepare ye the way of
the people; cast up, cast up the high way; gather out the stones,
lift up a standard for the people. Behold, the Lord hath proclaimed
unto the end of the world, Say ye to the daughter of Zion, Behold
thy salvation cometh; behold his reward is with him, and his work
before him. And they shall call them, The holy people, the redeemed
of the Lord: and thou shalt be called, Sought out; A city not
forsaken' (Isa 62:10-12). All which doth most especially relate
to the conversion of the Jews in the latter day, who in great
abundance shall, when all things are made ready, come flocking in
to the Son of God, and find favour, as in the days of old.

[The angels at the gates, what they are.]

'And at the gates twelve angels.' By angels in this place, we are
to understand the messengers and ministers of the Lord Jesus, by
whom the mystery of eternal life and felicity is held forth and
discovered before the sons of men; and thus this word angel is
frequently taken in this prophecy (Rev 1:20; 2:1,8,12,18; 3:1,7;
14:6).

'And at the gates twelve angels'-

In these words, then, there are two things to be considered. First.
Why they should be called twelve. And, Second. Why they are said
to stand at the twelve gates of this new and holy city.

First. They are called twelve, to signify two things. 1. The truth
of their doctrine. And, 2. The sufficiency of their doctrine and
ministry for the converting of the twelve tribes to the faith of
Christ, and privileges of this city.

1. For the truth of their doctrine: for by twelve here he would have
us to understand that he hath his eye upon the twelve apostles,
or upon the doctrine of the twelve, the apostolical doctrine. As
if he should say, This city, the New Jerusalem, shall be every
way accomplished with beauty and glory; she shall have a wall for
her security, and twelve gates to answer the twelve tribes; yea,
and also at these gates the twelve apostles, in their own pure,
primitive, and unspotted doctrine. The Romish beasts have corrupted
this doctrine by treading it down with their feet, and have muddied
this water with their own dirt and filthiness (Eze 34:17,18).[6]
But at this day, this shall be recovered from under the feet of
these beasts, and cleansed also from their dirt, and be again in
the same glory, splendour, and purity, as in the primitive times.
It is said that when Israel was passed out of Egypt, beyond the
sea, they presently came to Elim, where were twelve wells of water,
&c., and that they encamped by the waters (Exo 15:27). Which twelve
wells did figure forth the doctrine of the twelve apostles, out
of which the church, at her return from captivity, shall draw and
drink, as out of the wells of salvation. Now shall the wells of
our father Abraham, which the Philistines have for a great while
stopped; now, I say, shall they again be opened by our Isaac, his
son; and shall be also called after their own names (Gen 26:18).
This is generally held forth by the prophets, that yet again the
church shall be fed upon the mountains of Israel, and that they
'shall lie down in a good fold, and a fat pasture'; yea, 'I will
feed my flock, and I will cause them to lie down, saith the Lord
God' (Eze 34:14,15).

2. As by these twelve we are to understand the truth and purity
of the doctrine of the twelve, so again, by this word twelve, we
are to understand the sufficiency of that doctrine and ministry to
bring in the twelve tribes to the privileges of this city. Mark,
for the twelve tribes there are twelve gates, for every tribe
a gate; and at the twelve gates, twelve angels, at every gate an
angel. 'O Judah,' saith God, 'he hath set an harvest for thee, when
I returned the captivity of thy people' (Hosea 6:11). And so for
the rest of the tribes; before Ephraim and Benjamin, and Manasseh,
he will stir up his strength to save them (Psa 80:2). 'I will
hiss for them,' saith God, 'and gather them, for I have redeemed
them; and they shall increase as they have increased: and I will
sow them among the people, and they shall remember me in far
countries, and they shall live with their children, and return
again; I will bring them again also out of the land of Egypt, and
gather them out of Assyria, and I will bring them into the land of
Gilead and Lebanon, and place shall not be found for them' (Zech
10:8-10).

[Second.] But to come to the second question, that is, Why these
twelve angels are said to stand at the gate? which may be for
divers reasons.

1. To show us that the doctrine of the twelve is the doctrine
that letteth in at these gates, and that also that shutteth out.
'Whosesoever sins ye remit, they are remitted,' saith Christ, 'and
whosesoever sins yet retain, they are retained' (John 20:23; Matt
18:18). And hence it is that the true ministers, in their right
administration, are called porters; because as porters stand at the
gate, and there open to, or shut upon, those that make an attempt
to enter in (Mark 13:34); so the ministers of Christ, by the
doctrine of the twelve, do both open to and shut the gates against
the person that will be attempting to enter in at the gates of
this city (2 Chron 23:19).

2. But again, they are said to stand at the gates for the
encouraging and persuading of the tempted and doubting Jews, who
at the beginning of their return will be much afflicted under the
sight and sense of their own wretchedness. Alas! were it not for
some to stand at the gates of this city for instruction, and the
encouragement of those that will at that day in earnest be looking
after life, they might labour as in other things for very, very
vanity; and might also be so grievously beat out of heart and
spirit, that they might die in despair. But now to prevent this
for those that are in the way to Zion with watery eyes, and wetted
cheeks, here stand the angels, continually sounding with their
golden gospel-trumpets, 'Enter into his gates with thanksgiving,
and into his courts with praise; be thankful unto him, and bless
his name. For the Lord is good, and his mercy is everlasting,
and his truth endureth' for ever, even 'to all generations' (Psa
100:4,5). As he saith again, 'And it shall come to pass in that
day, that the great trumpet shall be blown, and they shall come
which were ready to perish in the land of Assyria, and the outcast
in the land of Egypt, and shall worship the Lord in the holy mount
at Jerusalem' (Isa 27:13).

[The names written on the gates.]

'And at the gates twelve angels, and names written thereon, which
are the names of the twelve tribes of the children of Israel.' Thus
it was in the vision of the prophet, when he was taking a view of
the pattern of this city: 'And the gates of the city,' saith the
angel to him, 'shall be after the names of the tribes of Israel'
(Eze 48:31). Which saying John doth here expound, saying, the
names of the twelve tribes of the children of Israel were writ or
set upon them.

This being thus, it cleareth to you what I said but now, to wit,
that the gates are called twelve, to answer the twelve tribes,
for their names are written thereon. This must therefore, without
all doubt, be a very great encouragement to this despised people;
I say great encouragement, that notwithstanding all their rebellion,
blasphemy, and contempt of the glorious gospel, their names should
be yet found recorded and engraved upon the very gates of New
Jerusalem. Thus then shall the Jews be comforted in the latter
days; and truly they will have but need hereof; for doubtless,
at their return, when they are thoroughly sensible of the murder
they have committed, not only upon the bodies of the prophets and
apostles, but of the Son of God himself, I say this must needs,
together with the remembrance of the rest of their villainous
actions, exceedingly afflict and distress their bleeding souls.
For 'the children of Israel shall come, they and the children
of Judah together, going and weeping; they shall go and seek the
Lord their God. They shall ask the way to Zion, with their faces
thitherward' (Jer 50:4,5). Mark, 'going and weeping'; there will
not be a step that these poor people will take in the day of their
returning, but will be watered with the tears of repentance and
contrition, under the consideration of the wickedness that, in the
days of their rebellion, they have committed against the Lord of
glory. As he saith also by another prophet, 'I will pour upon the
house of David, and upon the inhabitants of Jerusalem, the spirit
of grace and of supplications; and they shall look upon me whom
they have pierced, and they shall mourn for him, as one mourneth
for his only son, and shall be in bitterness for him, as one that
is in bitterness for his firstborn. In that day shall there be a
great mourning in Jerusalem, as the mourning of Hadad-rimmon in
the valley of Megiddon, and the land shall mourn' (Zech 12:10-12).

Wherefore, I say, they both have and also will have need of twelve
gates, and on them the names of their twelve tribes, with an angel
at each, to encourage them to enter this holy and goodly city; and
to tell them that yet he counts them his friends in whose house
he received the wounds in his hands (Zech 13:6).

But again, As by the names of the twelve tribes written on the
gates, we may see what encouragement the Jews will have, at their
return, to enter in at them; so we may also understand that by
the names of the twelve tribes here written, God would have us
to perceive how all must be qualified that from among the Gentiles
at this day do enter in at these gates; namely, those, and those
only, that be cut out of their own wild olive tree, and transplanted
among the children of Israel, into their good olive tree. Such
as are Jews inwardly, the Israel of God, according to the new
creature, they shall enter, for the holy Gentiles also, by virtue
of their conversion, are styled the children of Abraham, Jews,
the chosen generation, the peculiar people, the holy nation; and
so are spiritually, though not naturally by carnal generation, of
the twelve tribes whose names are written upon the gates of the
city (Gal 3:7; Rom 2:28; 1 Peter 2:9,10). 'And it shall come to
pass,' saith the prophet, 'that in what tribe the stranger,' that
is, the Gentile 'sojourneth, there shall ye give him his inheritance,
saith the Lord God' (Eze 47:23). Thus the Jews and Gentiles shall
meet together in the spirit of the gospel, and so both become a
righteous nation; to both which the gates of this city shall stand
continually open; at which also they may with boldness demand, by
the faith of the Lord Jesus, their entrance, both for communion
with the God, grace, and privileges of this city, according to that
which is written, 'Open ye the gates, that the righteous nation
which keepeth the truth may enter in' (Isa 26:2). Thus much of the
number of the gates, and now to proceed to the order of them.

[The order of the gates.]

Ver. 13. 'On the east three gates, on the north three gates, on
the south three gates, and on the west three gates.' I shall not
speak anything to the manner of his repeating of the quarters
towards which the gates do look; why he should begin at the east,
then to the north, afterwards crossing to the south, and last to the
west; though I do verily think that the Holy Ghost hath something
to show us, wherefore he doth thus set them forth. And possibly he
may set them thus, and the west last, not only because the west
part of the world is that which always closeth the day, but to
signify that the west, when Jerusalem is rebuilded, will be the
last part of the world that will be converted, or the gate that
will be last, because longest, occupied with the travels of the
passengers and wayfaring men in their journey to this Jerusalem.
But I pass that.

From the order of their standing, I shall inquire into two things.
First. Why the gates should look in this manner every way, both
east, west, north, and south? Second. Why there should be three,
just three, on every side of this city? 'On the east three, on
the north three, on the south three, and on the west three.'

First. For the first, the gates by looking every way, into all
quarters, may signify to us thus much, that God hath a people in
every corner of the world. And also, that grace is to be carried
out of these gates by the angels in their ministry into every
place, to gather them home to him. As it is said of the living
creatures, 'Whither the head looked they followed it, they turned
not as they went' (Eze 10:11); so whithersoever the gates look,
thither the ministers go, and carry the Word, to gather together
the elect. He 'sent them two and two before his face, into every
city and place whither he himself would come' (Luke 10:1; Matt
28:19; John 11:52).

Again, the gates, by their thus looking every way, do signify to
us, that from what quarter or part of the world soever men come
for life, for those men there are the gates of life, even right
before their doors. Come they from the east, why thither look the
gates; and so if they come from north, or west, or south. No man
needs at all to go about to come at life, and peace, and rest. Let
him come directly from sin to grace, from Satan to Jesus Christ,
and from this world to New Jerusalem. The twelve brazen oxen that
Solomon made to bear the molten sea (1 Kings 7:23-25), they stood
just as these gates stand, and signify, as I said before, that
the doctrine of the twelve apostles should be carried into all the
world, to convert-as in the primitive times, so now at the building
of New Jerusalem-and to bring in God's sheep to the fold of
his church. Now, I say, as the Word is carried every way, so the
gates, the open gates, look also into all corners after them, to
signify that loving reception that shall be given to every soul
that from any corner of the whole world shall unfeignedly close in
with grace, through the Lord Jesus Christ. Thus, therefore, men
'shall come from the east, and from the west, and from the north,
and from the south, and shall sit down in the kingdom of God'
(Luke 13:29; Psa 107:1-3).

[Second.] 'On the east three gates, on the north three gates, on
the south three gates, and on the west three gates.' Having thus
showed you in a word, why they stand thus looking into every
corner or quarter of the world, I now come to show you why there
must be just three looking in this manner every way.

1. Then, there may be three looking every way, to signify that it
is both by the consent of the three persons in the Trinity, that
the gospel should thus every way go forth to call men, and also
to show you that both the Father, Son, and Spirit, are willing
to receive and embrace the sinner, from whatsoever part or corner
of the earth he cometh hither for life and safety. Come they from
whence they will, the Father is willing to give them the Son, and
so is the Son to give them himself, and so is the Spirit to give
them its help against whatever may labour to hinder them while
they are here (John 3:16; Rev 21:6; 22:17).

2. In that three of the gates look every way, it may be also to
show us that there is none can enter into this city, but by the
three offices of the Lord Jesus. Christ by his priestly office
must wash away their sins; and by his prophetical office he must
illuminate, teach, guide, and refresh them; and by his kingly
office, rule over them and govern them with his Word (Heb 7:5; John
13:8; Acts 3:22-24; Isa 40:10,11; 9:6,7; Psa 76:1-3; 110:3).

3. Or, by three gates, may be signified the three states of the
saints in this life; an entrance into childhood, an entrance into
a manly state, and an entrance into the state of a father of the
church (1 John 2:12-14). Or, lastly, the three gates may signify
the three-fold state we pass through from nature to glory; the
state of grace in this life, the state of felicity in paradise,
and our state in glory after the resurrection: or thus, the state
of grace that possesseth body and soul in this life, the state of
glory that possesseth the soul at death, and the state of glory
that both body and soul shall be possessed with at the coming of
the Lord and Saviour. This was figured forth by the order of the
stairs in the temple at Jerusalem, which was first, second, and
third, by which men ascended from the lowest to the uppermost room
in the house of God; as he tells us, 'They went up with winding
stairs' from the first into the second story, and from thence
by them into the third (1 Kings 6:8). Thus much for the wall and
gates of New Jerusalem.

[The foundations of the wall.]

Ver. 14. 'And the wall of this city had twelve foundations, and
in them the names of the twelve apostles of the Lamb.' In these
words we have two things considerable:-First. That the city-wall
hath twelve foundations. Second. That in these twelve are the
names of the twelve apostles of the Lamb.

First. It hath twelve foundations. This argueth invincible strength
and support. That wall that hath but one foundation, how strongly
doth it stand, if it be but safely laid upon a rock, even so strongly
that neither wind nor weather, in their greatest vehemency, are
able to shake or stir it to make it fall. But I say, how much more
when a city hath foundations, twelve foundations, and those also
laid by God himself; as it is said concerning the worthies of old,
they 'looked for a city which hath foundations, whose builder and
maker is God' (Heb 11:10).

'And the wall of the city had twelve foundations, and in them the
names of the twelve apostles of the Lamb.' The wall, you know, I
told you, is the wall of salvation, or the safety of the church
by Jesus Christ, to which is adjoined, as the effect of that, the
special providence and protection of God. Now this wall, saith
the Holy Ghost, hath twelve foundations, to wit, to bear it up for
the continuation of the safety and security of those that are the
inhabitants of this city; a foundation is that which beareth up
all, and that upon which the stress of all must lie and abide.
Now, to speak properly, the foundation of our happiness is but
one, and that one none but the Lord Jesus; 'For other foundation
can no man lay, than that is laid, which is Jesus Christ' (1 Cor
3:11). So then, when he saith the wall of the city had twelve
foundations, and that in them also are written the names of the
twelve apostles of the Lamb, he doth not mean that this wall had
twelve Christs for its support, but that the doctrine of the twelve
apostles is that doctrine upon which both Christ, and grace, and
all happiness standeth firm and sure for ever. And to signify also,
that neither Christ nor any of his benefits can be profitable unto
thee, unless thou receive him alone upon the terms that they do
hold him forth and offer him to sinners in their word and doctrine.
If 'we, or an angel from heaven, preach any other gospel unto
you,' saith Paul, 'than that which we have preached unto you, let
him be accursed. As we said before, so say I now again, if any man
preach any other gospel unto you, than that ye have received, let
him be accursed' (Gal 1:8,9).

[Second.] 'And in them the names of the twelve apostles of the
Lamb.' 'And in them their names.' This makes it manifest that by
the foundations of this wall, we are to understand the doctrine
of the twelve apostles of the Lord Christ, for their names are
to it, or found engraved in the foundations. Thus it was with the
doctrine which was the foundation of the Jewish church; the first
pattern being delivered by the man Moses, his name was always so
entailed to that doctrine, that at last it became common, and that
by Divine allowance, to call that doctrine by the name of Moses
himself. 'There is one that accuseth you,' saith Christ, 'even
Moses in whom ye trust' (John 5:45). And again, 'For Moses of old
hath in every city them that preach him' (Acts 15:21). The same
liberty of speech doth the Holy Ghost here use in speaking of the
foundations of this wall, which is the doctrine of the twelve. And
in that he calleth the doctrine by the name of foundations, and
leaveth it only with telling us the names of the twelve apostles
are engraven in it; he expects that men should be wise that read
him, and that they should be skillful in the word of righteousness,
if they come up clearly to the understanding of him.

'And in them the names of the twelve apostles of the Lamb.'

Thus you see that the twelve apostles, above all the servants of
Christ, are here owned to be the foundations of this wall; and
good reason, for they, above all other, are most clear and full
in the doctrine of grace, and all doctrines pertaining to life
and holiness. 'In other ages,' saith Paul, it 'was not made known
unto the sons of men, as it is now revealed to the holy apostles
and prophets by the Spirit' (Eph 3:5). Moses was not fit for this,
for his was a more dark and veiled administration; while Moses
is read, the veil is over the heart, said Paul (2 Cor 3:13-15).
Neither was any of the prophets fit for this, for they were all
inferior to Moses, and were, as it were, his scholars (Num 12:6,7).
Nay, John the Baptists is here shut out;-for the 'least in the
kingdom of heaven is greater than he' (Matt 11:11).

The apostles, above all other, were the men that were with the Lord
Jesus all the time, from the baptism of John, even until the time
he was taken up into heaven; they saw him, heard him, and discoursed
with him, and were beholders of all the wondrous works that he
did; they did eat and drink with him after his passion, and saw,
after he was risen, the print of the nails, and the spear with
which he was pierced, when he died for our sins (Luke 24:39,40).
And because they had seen, felt, and at such a rate experienced all
things from the very first, both touching his doctrine, miracles,
and life, therefore he said unto them in chief, Ye shall be witnesses
unto me, both in Jerusalem and all Judea, and in Samaria, and unto
the utmost parts of the earth (Acts 1:8,21; 13:31; 10:39; 51:32;
1 John 1:1-3).

Further, The apostles were in that marvellous manner endued with
the Holy Ghost, that they out-stript all the prophets that ever
went before them; neither can I believe that in the best of times
there should be any beyond them; yet if it should so fall out
that a dispensation should come in which they should have, as to
the pouring forth of the Spirit, their equals, yet it could not
follow, that therefore the gospel should be offered in other terms
than they at first have offered it, especially besides what hath
been said of them, if you consider to them it was said, 'Whatsoever
ye shall bind on earth, shall be bound in heaven; and whatsoever
ye shall loose on earth, shall be loosed in heaven' (Matt 18:18).
They, as to their doctrine, were infallible, it was impossible they
should err; he that despised their doctrine, despised God himself.
Besides, they have given in commandment that all should write
after their copy, and that we should judge both men and angels
that did, or would do otherwise (1 Thess 3:8; Gal 1:8).

Timothy must have his rule from Paul, and so must holy Titus. All
which, if we consider it, the Holy Ghost speaks to the purpose,
in saying that in the twelve foundations are found the names of
the twelve apostles of the Lamb. They are called the chief, and
such as have laid the foundation, and others build thereon, and
that as no men have laid the foundation but they, so none can lay
even that foundation otherwise than they afore have laid it (1 Cor
12:28; Eph 4:11,12; 1 Cor 3:6-11; Heb 6:1-3).[7]

[Consideration from these words.] 'And in them the names of the
twelve apostles of the Lamb.' These words, then, teach us two
things worthy of our Christian consideration.

First. That God hath given to every man a certain and visible mark
to aim at for his salvation, or to build his soul upon, namely,
the doctrine of the twelve apostles of the Lamb. For in that he
saith their names are in the foundations, it is better for us,
all things considered, than if he had said in them was the name
of God himself; that is, it is more easy to see this way, through
the mist of our carnality, what the mystery of his will should
be, which is, that we receive Christ according to their doctrine,
words, writings, epistles, letters, &c., their names, I say, being
there, God counts it as the broad seal of heaven, which giveth
authority to all that doctrine whereunto by themselves they are
prefixed and subscribed; not where they are writ by others, but
by themselves. I say, as the token of every epistle, and of their
doctrine for truth, the which Paul insinuates, when he saith that
his hand is the token of every epistle (2 Thess 3:17; Gal 6:11).
As he saith again, Am I not an apostle? (1 Cor 9:1). And again,
Behold, I Paul, have written unto you; I Paul (Gal 5:2), I, an
apostle, I, a wise master-builder, I, who am in my doctrine one
of the foundations of the wall of salvation, I have written unto
you (1 Cor 11:5). And, as I said before, there is reason it should
be thus: for as he who was the foundation of the Jewish church,
even Moses, received the pattern of all his order from the mouth
of the angel in Mount Sinai, so the twelve received their doctrine
of faith and manners, the doctrine of the New Testament, from the
mouth of the Son of God himself, as from the mouth of the angel
of the everlasting covenant, on the mountain of Zion (Acts 7:38;
1:3; Matt 28:19).

Second. In that he saith the names of the twelve are in the
foundations, this shows us the reason of the continual standing
of this Jerusalem; it is built upon the doctrine of the twelve
apostles of the Lamb, and standeth there. For, observe, so long as
he sees this holy city, he sees her standing upon these foundations;
but he saw the city till she was taken up, therefore she continued
as being settled for ever upon them. Indeed, the primitive city, or
first churches, was built upon these foundations, and had also,
so long as they there continued, sufficient supportation and
upholding by that means (Eph 2:20-22). But then, as I have showed
you, the wall of her salvation, and the wall of God's special
protection, stood at a distance each from other, and were not
so conjoined as now they will be. Wherefore they then, to answer
the type, did fall into the ditch that was between, and through
their foolishness provoked God to remove the wall of his outward
protection and safeguard from them, whereupon the wild beast,
Antichrist, got into his vineyard, making havoc of all their dainties.
But mark, this city is not so, the walls are now conjoined, and
for ever fastened upon the foundations,[8] therefore it abides for
ever, and ascends higher and higher; yet not from the foundations,
but by them into heaven: 'Behold,' saith God, 'I have graven thee
upon the palms of my hands, thy walls are continually before me'
(Isa 49:16).

[How we are to understand the word TWELVE.]

'And in them the names of the twelve apostles of the Lamb.' This
word twelve must be warily understood, or else the weak will be
ready to stumble and take offence; wherefore, to prevent this,
consider,

First. The twelve must be them twelve that were with the Lord Jesus
from the baptism of John until the day in which our Lord was taken
up (Acts 1:22).

Second. These twelve are not neither to be considered simply as twelve
Christians, or twelve disciples; but as their witness of the Lord
Jesus-they being with him from first to last-were a twelve-fold
witness of him in all his things; a twelve-fold seeing with their
eyes, a twelve-fold hearing with their ears, a twelve-fold handling
also with their hands, and feeling of the Son of God. As one of
them said, 'That which was from the beginning, which we have heard,
which we have seen with our eyes,--and our hands have handled of
the word of life:--that which we have seen and heard, declare we
unto you, that ye also may have fellowship with us,' &c. (1 John
1:1,3). Now this being thus, it followeth that the doctrine of the
other apostles, as of Paul and Barnabas, was still but the doctrine
of the twelve; their doctrine, I say, and no other. Wherefore,
as Ephraim and Manasseh were dissolved into the twelve tribes, so
these two, with all other the apostles of Christ, are dissolved
into the number of the twelve, because their doctrine is only the
doctrine of the twelve; for they centre in their doctrine; their
length, and breadth, and depth, and height being the doctrine of
the twelve. So, then, the names of the twelve being found in the
foundations of this wall, it argueth that that doctrine is only
true that is the doctrine of the twelve eye-witnesses of the
Lord Jesus. And again, that at the day of Antichrist's fall, this
doctrine shall be in its former purity, and bear the sway, and
for ever hold up the wall of safety for the inhabitants of New
Jerusalem. And indeed this doctrine, that the doctrine of the twelve
is that upon which eternal safety is built and stands, is so true,
that it must not be varied from upon pain of eternal damnation.
Here centered Luke the Evangelist, here centered Jude, here centered
the author to the Hebrews, yea, here centered Paul himself, with
all the Old and New Testament. The doctrine of the twelve must be
the opener, expounder, and limiter of all doctrines; there also
must all men centre, and ground, and stay. A man may talk of, yea,
enjoy much of the Spirit of God, but yet the twelve will have the
start of him; for they both had the Spirit as he, and more than
he. Besides, they together with this, did feel, see, handle, and
receive conviction, even by their very carnal senses, which others
did not; besides, their names also are found in the foundations
of this saving wall, as being there engraved by God himself; which
putteth all out of doubt, and giveth us infallible ground that
their doctrine is only true, and all men's false that do not keep
within the bounds and limits of that (Luke 1:2; Jude 3,17; Heb
2:3,4; 1 Cor 15:1-9; 9:1; Gal 1:1,2; Eph 3:5; 1 Cor 4:9).

To conclude, here are yet two things worthy of noting-

The first consideration is, that by the names of the twelve
apostles being in the foundations of this wall, and the names of
the twelve tribes being upon the gates of this city, it giveth
us to consider, that at the time of the building of this city the
Jews and Gentiles shall be united together, and become one body;
which very consideration must needs be to the Jews a great encouragement
to have in mind at their conversion (Rom 11: 1 Peter 1:1). For it
plainly signifieth that our New Testament preachers shall carry
in their mouths salvation to the Jews, by which means they shall
be again reconciled and made one with the Lord Jesus (James 1:1;
Acts 13:16,26; Rom 1:16; 2:10).

The second consideration is, that at the day of New Jerusalem,
there shall be no doctrine accepted, nor no preachers regarded,
but the doctrine, and the preaching of the doctrine of the twelve;
for in that he saith that in them are found the names of the twelve
apostles of the Lamb, he doth implicitly exclude all other, of
whatever tribe they pretend themselves. It shall not be then as
now, a Popish doctrine, a Quaker's doctrine, a prelatical doctrine,
and the Presbyter, Independent, and Anabaptist,[9] thus distinguished,
and thus confounding and destroying. But the doctrine shall be one,
and that one the doctrine where you find the names of the twelve
apostles of the Lamb. 'If any man teach otherwise, and consent
not to wholesome words, even the words of our Lord Jesus Christ,
and the doctrine that is according to godliness, he is proud,
knowing nothing' (1 Tim 6:3,4).

Thus you see the doctrine of the twelve is that which letteth souls
into this city; and that the same doctrine is the doctrine that
keepeth up the wall of their salvation about them, when they are
entered in within the gates.

[The measuring line, or golden reed: what it is.]

Ver. 15. 'And he that talked with me had a golden reed to measure
the city, and the gates thereof, and the wall thereof.'

Now, having passed the relation of the wall, gates, and foundations,
he comes to the measuring line, to see how all things lie and
agree with that. Under the law, I find that all things pertaining
to the worship of God were to be by number, rule, and measure,
even to the very tacks and loops of the curtains of the tabernacle.
Now the rule or lien by which all things were then squared, it
was the laws, statutes, and ordinances which were given to Moses
by the Lord in the Mount Sinai, for thither he went to receive
his orders; and according to the pattern there showed him, so he
committed all things by writing to them that were to be employed
in the workmanship of the holy things pertaining to the rise and
completing of the tabernacle, and all its instruments (Exo 20:21;
24:1; 25:40; Deu 30:10; 31:20-26).

Now, when this rule was thus received, then whosoever observed not
to do it, he was to fall under the penalty that by the same law
also was prescribed against the offenders and transgressors (Num
15:30,31). I find also, that when the temple was built in the days
of Solomon, all things were then done according to the writing
that David made, when the hand of God was upon him, when he made
him understand all the work of this pattern (2 Chron 3; 4; 1 Chron
29:3-7; 28:19).

Thus again, when Josiah went about to bring to pass the reformation
of the church of the Jews, and their instruments of worship,
after their revolting, he goeth to the law of God, and by that
understanding what was out of order, and how to put all things
into order, he so did reduce them to their former manner. The same
way also went Ezra and Nehemiah at the rebuilding of the temple
and city after the captivity (2 Kings 22:8-13; Ezra 7:14; 8:34).
From all which I conclude, that the reed, the golden reed, that
here you read of, it is nothing else but the pure and unspotted
Word of God; by which both the city, gates, and wall of this
Jerusalem are regulated. Which word, by the holy prophet, is also
compared to gold, and is said to be above 'much fine gold' (Psa
12:6; 19:10).

I find in the vision of the prophet Ezekiel, that the angel
that there is said to measure the city, which was a type of our
Jerusalem, he appeared with a line of flax in his hand, to measure
the pattern withal (Eze 40:3); which very phrase doth show us
that this was but the type, and an Old Testament business; but John
hath his in a New Testament style, and that in the most excellent
manner of language, to signify that his city, or the city that
he hath the vision of, is to be the end of all types and shadows,
and the very perfection of them all. Wherefore he tells us also,
that the line or reed by which this city is builded and squared,
it is not now a line of flax, but a reed of gold, a golden reed;
to signify not a word of the law and letter that had to do with
shadows, but the New Testament, and ministration of the Spirit,
which hath to do with substance, and the heavenly things themselves
(Heb 9:23).

[The city measured.]

'A golden reed to measure the city,' &c. I told you at the first
that this city was the church of God that should be in the latter
days; but yet not the church disorderly and confusedly scattered
here and there, without all visible order and discipline, but the
church brought into exact form and order, lying every way level
and square with the rule and golden reed of the New Testament of
Christ; wherefore he calleth it a city, a city under rule. Thus
it was in the type; for when Solomon's temple was to be builded,
and the city in after times, it was not enough that they had stones
and timber, but every one of them must be such stones, and such
timber, and must also come under the rule and square of the workman;
and so being fitted by hewers, saws, axes, and squares, they were
fitly put into the building (1 Kings 5:17,18; 7:9-12; 1 Chron
22:2). By this, then, we may see with what a holy, exact line,
rule, and order, this church and city, at this day, will be compact
and built; the members must be all such as shall be made fit for
the city of God by the hewing words of the prophets (Hosea 6:5).
They must join in Christian communion also according to the golden
reed of the New Testament, and ministration of the Spirit. Indeed,
all the time of the reign of Antichrist, the church, as she was
a holy temple in the Lord, so she was measured with reference to
the truth of her grace, and invisible condition (Rev 11:1,2); but
as she is to be a city, so she then is to be trodden down, and to
lie without all form and order; but when Antichrist is dead, she
shall again come into mind, be considered, reared, built by measure,
and inhabited. And observe it, as the rule of the carpenter is
of use in building, from the first appearance of the laying of a
stone in order, even till it be in every point and part complete,
so the golden reed with which the angel is here said to measure
the city, &c., is to be of use from the first foundation even to
the laying of the last stone thereof; as was also fore-showed by
the man that is said to measure the pattern of this, in Ezekiel
(Eze 30-48).

'And he measured the city.' That is, he measured the church in her
constitution and fellowship. Now when God is said to measure, he
is said to measure sometimes in judgment, and sometimes in mercy;
sometimes to throw down, and sometimes to build up and establish.
Sometimes, I say, he is said to measure in judgment, with intention
to throw down and destroy. Thus he measured the city before she
went into captivity, and the ten tribes before they were carried
away beyond Babylon, because they lay cross to his word, and had
perverted that which was right, &c. (Isa 28:17,18; Amos 7:7-9).
But when he is said to measure the city in this place, it is that
she might be built and set up. Wherefore, as I said, the line or
golden reed that is now stretched forth to measure this city, it is
to the end that all things may be in right form and order, 'fitly
joined' and knit 'together,--by that which every joint supplieth,
according to the effectual working in the measure of every part,
making increase of the body, unto the edifying of itself in love'
(Eph 4:16; Col 2:19).

Again, By measuring the city, he would have us to understand that
all her limits and bounds were now apparent, that all things, even
the church and all the world, were made to see their own compass.
For as God in the days when temple worship only was on foot, would
not lose a form or ordinance of all the forms and ordinances of
his temple; so when city-work comes up, he will not lose an inch
of the limits, and bounds, and compass of his city, she shall be
full as large, and of as great a compass every way, as is determined
of her; as he saith by the prophet, 'All the land, saith he, shall
be turned as a plain (this is that which a little before is called
the new heaven and a new earth); that is, there shall be a smooth
face upon the whole earth, all snugs, and hubs,[10] and hills, and
holes, shall now be taken away, even 'from Geba to Rimmon, south
of Jerusalem: and it [the city] shall be lifted up and inhabited
in her place, from Benjamin's gate unto the place of the first gate,
unto the corner gate, and from the tower of Hananiel, unto the
king's wine presses' (Zech 14:10). The four places here mentioned
in this verse, they do seem to be the four corners of the city of
old; at which places the city bounds were set; and in which very
circle the prophet tells us, but with gospel language, she shall
be settled again.

[The gates measured.]

'And he measured the city,' and the gates thereof. This was figured
forth by the vision in Ezekiel, for in it he saw the angel go from
gate to gate, and saw him take the exact and distinct measure of
every one thereof; nay, not only of them in a general way, but
of the thresholds, the porch, the posts, and the faces of their
entrances; he measured also every little chamber that was above
upon the gates, with all the spaces that were between (Eze 40).

Now by gates, I told you, we are to understand the Son of God, as
he is the way to the Father, and to the privileges of this city.
Wherefore when he saith he measured the gates, it is as if he had
said, he measured the entrance, strength, and goodly countenance
of him, with the mansions of glory that are to be enjoyed by every
one that entereth in hereby; for the porch, posts, face, entrance,
and chambers of the gate in Ezekiel, they signify the entrance,
strength, shining countenance, and resting places that every one
shall find in the Lord Jesus that entereth in by him; and to measure
all these, it is in substance but this, to set them forth, and out,
in their full force, glory, largeness, beauty, and profitableness,
in the view of all; for I told you at the first, the golden reed
is the Word of God. Now the city and the gates thereof, are said
to be measured by this golden reed: which, I say, can be nothing
else but an opening of all the excellencies of Christ, as he is
the gate of the sheep, even by the full sway, power, majesty, and
clearness of the Word. The Lord help us! Christ, as he is the door
to God, and to all gospel-privileges, is now strangely handled, and
so hath been of a long time among the sons of men; some of them
making him the very in-let to all the vile and abominable crew in
the world, counting all that are pliant to their ungodly humours,
the saints of the Most High, and Christ the door and gate through
whom they have right to enter; and to whom belong the delicates of
the precious things of God, even those which he hath most choicely
laid up and reserveth for none but those that unfeignedly turn from
iniquity, and walk with him in the newness of the Spirit. Others
again do shut up the gates against the godly, labouring with might
and main to hinder those that labour to enter, that fain would do
it unfeignedly (Matt 23:14; 2 Chron 29:7).[11] Others again do
labour all that in them lies to deface the gates, to take away
their beauty: like him that took the gold from off the doors and
gates of the temple (2 Kings 18:16). Rendering Christ a low and
carnal business, &c. But at the measuring-day, at the day when
the golden reed shall be the alone rule: then you shall see this
city, and her gates discovered in their own glory, holiness, and
beauty. For though in our affliction under antichrist, our temple
and instruments of worship, with the city, wall, gates, and the like,
have been much defaced, even our doctrine of faith and worship,
and have been much trod and trampled under the foot of the
uncircumcised, yet all shall be recovered and brought into order
again by the golden reed of the word of God. Which thing was figured
forth to us by the good man Ezra the scribe, who at the restoring
of Jerusalem took review of all the things pertaining to the
city, both touching its branches and deformity, and also how to
set all things in order, and that by the law of God which was in
his hand, even according to the writing thereof (Ezra 7:14; 8:34;
Neh 8:9). And whosoever doth but read the history of Ezra and
Nehemiah throughout, they shall find that by the Word of God they
brought all things to pass; all the ordinances of the house and city
of God into their right and holy order. And indeed the measuring
of the city and of the gates thereof, which is Christ the way, it
can be nothing else but a bringing of them by the right understanding
and opening of the Word into their proper places and excellencies,
both for comers in, and goers out, according to the commandment
(Eze 40:4; 43:7-12). For, to speak properly, Christ in his love,
grace, merits, and largeness of heart, to let souls into communion
with God and all happiness, is in all these things unsearchable,
and passing knowledge, being filled with these things beyond
thought, and without measure (Eph 3:8,18,19; Col 1:9; John 3:34).

[The wall measured.]

And he measured the city, the gates thereof, and the wall thereof.
In that he saith, he measured the wall also, it is to show us
that all things now are according to the rule of the Word: the
inhabitants are according to the Word, the entrance is according
to the Word, yea, and so is the safety of it also, even a fence
to fence them from their enemies; even a fence on every side, that
they may be at ease and rest, and be no more a tossing to and
fro. 'O thou afflicted, tossed with tempest,' saith he, 'and not
comforted, [I will do many good things for thee]--In righteousness
shalt thou be established: thou shalt be far from oppression; for
thou shalt not fear; and from terror, for it shall not come near
thee' (Isa 44:11-14).

Touching the wall, what it is, I have spoken already; therefore
here I speak only to the measure of it, which measure is only the
fulfilling all those promises and engagements of God that are made
to New Jerusalem, for her safety and continual defence; and that
not only in her own eyes, but in the eyes of all her beholders.
Then shall that saying be with gladness in the mouths of all the
inhabitants of this Jerusalem, 'We were bondmen, yet our God hath
not forsaken us in our bondage, but hath extended mercy unto us
in the sight of the kings of Persia, to give us a reviving to set
up the house of our God, and to repair the desolations thereof,
and to give us a wall in Judah and in Jerusalem' (Ezra 9:9).
Which wall, I say, shall be so conspicuous to all the adversaries
of this holy and beloved city, that the greatest of them shall
not once dare to peep or mutter[12] against her any more. 'God is
known in her palaces for a refuge. For, lo, the kings were assembled,
they passed by together, they saw it, and so they marvelled; they
were troubled, and hasted away. Fear took hold upon them there,
and pain, as of a woman in travail' (Psa 48:1-6). As it is said
of the building of the wall after the captivity: when the enemies
and all the heathen saw it was finished, 'they were much cast down
in their own eyes' (Neh 6:15,16).

The regulating of this city by this golden reed, and the measuring
the gates and wall by this word, when finished, will then cause
all that have skill in singing the Lord's songs, and of lifting
up the praises of God in this city, to gather themselves together
to sing, and to praise, and to say, Bless ye the name of the Lord,
for his mercies endure for ever: for then will they purify the
people, this city, with the gates and wall thereof (Neh 12:27-47).

Wherefore in the mean time, between this and the building of this
city, let Jerusalem come into your mind, and walk about her, 'go
round about her,' inquire by the Word what God hath said of her
state, strength, safety, ease, peace, and blessed tranquillity
in the latter days, 'tell the towers thereof. Mark ye well her
bulwarks, consider her palaces, that ye may tell it to the generations
following' (Psa 48:12,13).

[The form and measure of the city.]

Ver. 16. 'And the city lieth four square, and the length is as large
as the breadth: and he measured the city with the reed, twelve
thousand furlongs, the length, and the breadth, and height of it
are equal.'

'And the city lieth four square.' These words do open unto you the
matter yet more, to wit, that now both the city, gates, and wall
were exactly in their visibility according to the Word, lying
even every way with that golden reed: for by four square you are
to understand perfection, or an answering the figures that of
old did figure to us the completeness and perfection of the New
Testament order.

For if you search the Scriptures, you will find that especially the
great and principal instruments of God's worship in and under the
law, their perfection was what here you read to be the perfection
of this city, even a four square. As for instance, The breastplate
of judgment, on which were engraved the names of the children of
Israel, its exact point of perfection was to be a right four square.
The ten bases also, that were to be for bearers to the lavers in the
temple, they were to be four square: the altar of burnt-offerings
likewise, with the altar of incense, their perfect pattern was that
they should be four square. The inward court, and outward court,
with the posts of the temple, and tables on which they were to
slay the sacrifices, they were all four square. Yea, the city in
the type, in the vision of Ezekiel, was seen to be of the same
frame and fashion every way, having just twelve gates, and on each
of the four sides three gates. Wherefore, when he saith the city
lieth four square, it is as if he had said she lieth even with
the pattern or golden reed of the Word; even, I say, both in her
members, doctrine, worship, and manners: for the things afore hinted
unto you do hold forth all these particulars (Exo 28:15,16; 39:8,9;
27:1; 38:1; 37:1; 1 Kings 7:27,28; Eze 43:1318; 40; 41:21; 48:30-34).

'And the length is as large as the breadth.' This explaineth the
matter yet more fully and distinctly; for as to the things that I
made mention of before, though they were to be made four square,
and that their perfection lay exactly in that form, yet these
squares did not lie in their height and depth, but in their length
and breadth, just as you read here of the square of this city. As
to instance: The altars, though they were five cubits long, and
five cubits broad, yet but three high (Exo 27:1; 33:1; 1 Kings
7). So the bases, they were a cubit and an half broad, and a cubit
and an half long, yet but half a cubit high; the tables also on
which they slew the sacrifices, they were a cubit and a half long,
and a cubit and a half broad, yet but one cubit high (Eze 40:42).
Which things being thus, you see the reason of his saying 'the
length is as large as the breadth.'

Now by length and breadth here, we may yet observe another mystery
held forth unto us; for by the breadth is held forth the perfection
of the rule, or law to which all Christians ought to yield their
hearty obedience: his commandment is exceeding broad (Psa 119:96).
The breadth of which is signified, I say, by the breadth of those
things that before you see to be the instruments of the worship of
God. Now, as by breadth we are to understand the perfect latitude
and compass of the commandment; so by length we are to understand
the answerableness of the obedience of the inhabitants of this
city; for indeed the perfection of Christian obedience lieth in
an answerableness to the will of God; as it is said of the father
and mother of John the Baptist, they walked in all the commandments
of the Lord blameless (Luke 1:6). And of Anna, that she continued
without ceasing in the service of God in the temple day and night
(Luke 2:37). This is to be as long in our obedience, as the law
is broad in commanding. The law commands right obedience, and the
Christian giveth it; the law commands continual obedience, and
the Christian giveth it; the law commands universal obedience, and
the Christian giveth it. He giveth it all these sorts of obedience,
1. By the person of Christ, for he is his righteousness (1 Cor
1:30). He giveth it all these, 2. With the consent of the mind
(Rom 7:16). And 3. He giveth it all these obediences in the love
of the Spirit, which the apostle calleth the fulfilling of the law,
that is, an answering the breadth of its command by the length of
obedience (Rom 13:10). Wherefore when he saith the length is as
large as the breadth, he would have us understand how perfect in
holiness these blessed souls will be at this day; and indeed, this
is it that is by God expected to be in this city at this day. As
the angel with his measuring-line said to Zechariah, I am going 'to
measure Jerusalem, to see what is the breadth thereof, and what
is the length thereof' (Zech 2:2). To see whether their doctrine
be pure, and whether their obedience be answerable.

'And he measured the city with the reed, twelve thousand furlongs.'
These latter words do refer us to a distinct measure from that
which went before; the former measure pointing at the breadth of
her commandment and the length of her obedience, but this at the
glory and fulness of her mansions and portions; for after he had
said the city lieth four square, and that the length is as large as
the breadth, which is the full and complete effect of that first
measure, he comes over again with another measuring, saying, 'And
he measured the city,--twelve thousand furlongs'; as who should
say, he measured the city, gates and wall first, and found them
all exact, and according to the golden reed; and after he had so
done, he measured the city with the reed twelve thousand furlongs.

'He measured the city with the reed'; that is, he measured out to
the city, he measured for the city, for its lot and portion, twelve
thousand furlongs. Which very thing you find in the vision of the
prophet Ezekiel; for after ha had measured the city, the vessels,
with the instruments of worship, I say, when he had done this, he
comes again with an afterwards, to measure the city, her portions
and mansions (Eze 47:1, &c.). Wherefore I say, these words do refer
to her portion that she is to enjoy of her God, as the former
referreth to her duty and obedience.

Now that which maketh me conclude that this latter measure is
a measure distinct from the former, and that it relateth neither
to the exactness of rule, nor the completeness of obedience, but
only to the largeness of the portions that God will allot for thy
sons and daughters, thou city of God; it is,

First, Because this is the biggest measure. For I find, by considering
the Scripture, that as the persons and things pertaining to the
worship of God were to go according to the rule of this golden
reed, so also the portions that pertained to the persons worshipping
were to go by rule and measure also, as here he saith he measured
also the city, or to it, with the reed, twelve thousand furlongs.
And hence it is that our grace is called the measure of grace,
and that our glory is called a weight of glory (Rom 12:3; Eph 4:7;
2 Cor 4:17).

Now I say, I find that our portions do go always under the biggest
measure; the spoons, cups, flagons, snuffers, basons, candlesticks,
and pans, which were the instruments of worship, were not so large
as the chambers in the temple, and the compass of the holy land,
which were the mansions and [the] portions of the church. See
Joshua 15-16; John 14:1-3.

Secondly, I take the twelve thousand furlongs to signify portions,
rather than worship or worshippers; because, as to the nature of
it, it most exactly agrees with the portions that are measured
out to this city by the angel before Ezekiel, which is a measuring
forth so much land for the portion of the prince, so much for the
portion of the priest, and so much for the portion of the twelve
tribes. Yea, the very phrase, twelve thousand furlongs, also
implieth such a compass of ground, by which we find the holy land
hath been measured (Eze 45-47; Luke 24:13; John 6:18).

Lastly, I take it to be this also; because I find not in all this
description of this holy city that any place doth give us that
ground to speak to her measure of portion as this; and it would seem
strange to me that the description of this city given by Ezekiel
should be more complete than this that is given by our prophet
John; for Ezekiel doth most amply set forth her portions, even
distinctly, for prince, priest, and the tribes in particular. This
therefore is to be understood of the portions of the city which
John did see were measured out unto her immediately after he saw
the breadth of her rule and the length of her obedience. Only
consider that Ezekiel measureth by reeds, not counting by furlongs;
but John, though he measureth by reeds, yet counteth by furlongs.

But now, though the Holy Ghost is thus pleased to speak of the
portions of the saints in the New Jerusalem, as if he intended
chiefly that their portion should consist in outward happiness,
and in the enjoyment of such and such a portion or compass of
ground: yet consider that these are but metaphorical and borrowed
expressions, spoken to our capacities, under which is indeed included
the nature of our blessed and spiritual food and nourishment.
You know it is usual for the Holy Ghost in Scripture to call the
saints sheep, lambs, heifers, cows, rams, doves, swallows, pelicans,
and the like; and also to call their food, their spiritual and
heavenly food, grass, provender, wheat, wine, oil, grapes, apples,
figs, nuts, and the like also; all which are but shadowish and
figurative expressions, even as this of the measure of the twelve
thousand furlongs (John 10:15,16; Amos 4:3; Jer 31:18; Cant 2:5;
Eze 34:14; Zech 10:1; Isa 30:24; Micah 4:4). And observe it, that
which John saith here is twelve thousand furlongs, Ezekiel tells
us it lieth on this side and on that side of the bank of the river
of the water of life (Eze 47:8,9). Now I think there is none so much
void of understanding as to think this water of life is anything
else but the precious grace of God, in and through the Lord Jesus.
Wherefore the ground or measure for portions, it is nothing else
but our spiritual and heavenly food, even spiritual grace, and
gifts, and comforts, that the holy ones of this city shall most
plentifully partake of and enjoy. And so indeed the prophet also
saith, speaking of the portions of the holy land for this city.
'The increase thereof,' saith he, 'shall be for food unto them
that serve the city, and they that serve the city shall serve it
out of all the twelve tribes of Israel' (Eze 48:18,19). Out of
the twelve tribes, that is, out of the twelve thousand furlongs,
which is the portion of the tribes. This is according to the
saying of the prophet David, 'He maketh me to lie down in green
pastures, he leadeth me beside the still waters' (Psa 23:2). And
again, 'For the Lamb which is in the midst of the throne shall feed
them, and shall lead them unto living fountains of waters' (Rev
7:17). 'For your shame, ye shall have double; and for confusion,
they shall rejoice in their portion: therefore in their land they
shall possess the double; everlasting joy shall be unto them' (Isa
61:7).

Thus you see the measure of the city, gates, and wall, and the
effect of that; and thus you see also the measure of the portion
for the city, with what it is: wherefore it remaineth that we see
what is to be the effect of that also.

'And he measured the city with a reed, twelve thousand furlongs,
the length and the breadth and the height of it are equal.' Before
he told us that the length was as large as the breadth, which I
then told you did signify the nature of her rule and the measure
of her obedience. But now he adds and saith, that both in length
and breadth and in height she is equal. Wherefore in that he adds
at last a squareness of height to her squareness of length and
breadth; and also in that he adds it not before he had told us of
the measure of her portions, he would have us to understand that
as the rule in which this city shall walk shall be complete, and
as her obedience to that rule shall be complete, so her enjoyment
of God and his grace at that day shall be proportionable also. She
is square in her rule, square in her obedience, and square in her
enjoyment of God and his goodness: the length and the breadth and
the height of it are equal. Indeed the Scripture saith, that in
keeping his commandments there is great reward (Psa 19:11). And
again, 'This man shall be blessed in his deed' (James 1:25). This
showeth unto us then what glorious days these will be to the house
and city of God, even days in which saints shall see the mind of
God clearly, have hearts to do it completely, and have continually
the answerable enjoyment of God and spiritual happiness. Now will
his paths drop fatness with a witness! (Psa 65:11). And now will
he meet 'him that rejoiceth and worketh righteousness, those that
remember thee in thy ways' (Isa 64:5). And the length and the breadth
and the height of it are equal. Wherefore the prophet in the vision
of the measures of the portions doth observe that there was a
squareness in them, as well as in their ordinances and obedience:
and hence it is that he tells us that every little chamber was one
reed broad and one reed long (Eze 40:7). And again, the oblation,
that is, the portion for the tribes, shall be five and twenty
thousand (Eze 48:20). By five and twenty thousand ye shall offer
the holy oblation FOUR SQUARE, with the portion of the city.

Again, In that he saith the length and the breadth, and the height
of it are equal, he showeth us how fit this city at this day will
be even for the kingdom of heaven and glory. For observe, that
as the rule, obedience, and comforts of God, do make this city
a square city, both in height, and length, and breadth; so the
holiest of all, which was a type of heaven (Heb 9:24), was of the
same fashion also. It was twenty cubits high, and twenty cubits
long, and twenty cubits broad: the length, and the breadth, and
the height of it were equal (1 Kings 6:20; 2 Chron 3:8: Eze 41:4).

Wherefore, as now the will of God will be done, according to the
petition, 'on earth as it is in heaven' (Matt 6:10); so will this
city be at this day fit to enter into the holiest place; even as
fit as one four square is to shut into another. Here is a four square
city for a four square heaven; and the length and the breadth of
it are equal. Wherefore it is upon this account that this city,
at her appearing, is said to be adorned and prepared as a bride
is for her husband, which we all know is the most perfect and
completest attire that is possible to be got. And therefore it
is, again, that at the coming of the Lord those that go in with
him to the marriage are said to be ready beforehand (Rev 21:2;
Matt 25:10).

Ver. 17. 'And he measured the wall thereof, an hundred and forty
and four cubits.' This measure of the wall that here he maketh
mention of is also distinct from the former measure, where he is
said to measure the city, gates, and wall; and it refers to such
a wall, or to such a part of the wall in such a place. For I find
that though the wall of this city in general is that which shall
encompass the New Jerusalem round, yet this wall is in some place,
and for some reason, of another manner and measure than the wall
is in general, as it compasseth round the city, which part of the
wall is called the broad wall, the wall upon which even half of
the people might walk complete at once (Neh 3:8; 12:38).

But to trace out the business in the type, and so to come to its
answer in the antitype; I find that a little distance from Jerusalem
there was a place called Tophet, which place was counted profane,
unholy, or defiled (2 Kings 23:10). I find also that this unclean,
unholy place, was a figure of hell itself (Isa 30:33). Now mark, I
find by the Scripture that against this Tophet, this unholy and
profane place, was the broad wall of the city for the defence of the
sanctuary erected, and reared up. He measured, saith the prophet,
by the four sides, and it had a wall round about, five hundred
reeds long, and five hundred reeds broad, 'TO MAKE A SEPARATION
BETWEEN THE SANCTUARY AND THE PROFANE PLACES' (Eze 42:20). Which
wall could not be that wall which compasseth the city, because it
was but five hundred reeds long: for take the measure of this wall
in its largest measure, and it is, if you count a reed for that
which we count a pole, but twelve furlongs, which compass will
scarce go round many market towns; especially if, together with
this, you consider the breadth of the wall, whose breadth is as
large as its length; wherefore now there is not room enough for a
city so big as a cottage to stand in the midst thereof. I speak
this, to show you that the wall in this place is not the wall that
goeth round about the city, but the wall that is placed just between
the sanctuary and Tophet, or hell itself. Now though Ezekiel and
John do differ touching their count about the thickness of this
wall, it is not so much to signify the walls are not one and the
same, as to show us that the one, to wit, Ezekiel's wall, was to
encompass a worldly sanctuary, but John's to encompass a spiritual
and heavenly; wherefore Ezekiel's must be of so many reeds long
to go round about the material sanctuary, as a type; but John
comes more to the spirit of the matter, and showeth us what the
sanctuary, wall, and the like should mean; for by sanctuary we
are to understand, even in the Old Testament, a place of safety
and security, which was a type of Christ (Eze 11:16; Heb 6:18).
Now in that Tophet did stand against the sanctuary in the letter,
it signifies that hell itself is bent against all those that take
shelter in Christ; but to no purpose, for in the very face of
Tophet, even between it and our place of sanctuary, is fixed an
invincible and impregnable mighty wall, to keep in safety those
that have fled to Christ for shelter. Now I say, in that John tells
us this wall is an hundred and forty-four cubits, and waives the
manner of the measure of Ezekiel, it is to show us that this wall
is for the safety of the hundred and forty-four thousand that have
taken sanctuary in Christ, that is, all the holy and truly gracious
souls that are with him on the Mount Zion, having his Father's name
written in their foreheads (Rev 7; 14:1-3). Both numbers, I say,
being twelve times twelve, implying a sufficient safety for all
that are sincerely and truly gracious.

And now to bring down the matter to our New Jerusalem state: for
though it be true in all ages, that there is between those that have
taken sanctuary in Christ, and the bottomless pit, an invincible
and mighty wall of grace and heavenly power, and of the merits of
Christ, to save to the uttermost all and every one that are thus
fled to him for safety (Heb 7:25,26), yet there is something in
it more than this, for those that come into the days and state of
the New Jerusalem. For, I say, this wall being it that makes a
separation between the sanctuary and the profane place in general,
and yet being spoken of as a thing extraordinary, and accompanying
the state of this new city only, it implieth that at this day the
saints shall have that shelter by this wall from all the force
of hell, and the damned spirits that now from Tophet afflict them,
that they never had before. And therefore you find at the beginning
of the thousand years, which, as I conceive, is the time of the
building of this city, a mighty angel is said to come down from
heaven to lay hold of the dragon, that old serpent, called the
devil and Satan, and to bind him a thousand years; which done, he
casts him into the bottomless pit, and there shuts him up, to the
end he should deceive the nations no more (Rev 20:1-3). The effect
of which will be not only a delivering of the saints from outward
persecution, but also from being any more assailed with either
wicked and erroneous doctrine, or fierce and fiery darts from the
prince of darkness, which now many of them are so much annoyed
and afflicted with; now the church will be free from those hellish
suggestions to blaspheme, to despair, and the like, that her members
do yet most dreadfully and sadly meet with. For observe, this old
tempter is said to be tied up, or to be cast into the bottomless
pit, first as he is a dragon, under which name he goeth in this
book, in his persecuting the church (Rev 12). Secondly, he is
said to be shut up, as he goeth under the name of a serpent, under
which name he went when he fomented his devilish and damning seducing
doctrine to our first parents; the which the Spirit expressly
seems to relate unto, and therefore calls him that old serpent;
that old serpent that deceived us at the first (Gen 3:1-5). Thirdly,
he is said to be shut up also, as he goeth under the name of the
devil, and Satan, under which name he goeth commonly in the New
Testament, when he provoketh and stirreth up our lusts, and when
he labours to drive us into all manner of unbelief, distrust,
despair, and so consequently into murmurings and blasphemy against
God (Matt 4:1,5,8; Luke 4:2-6; Acts 5:1-3; Eph 6:11; 2 Cor 2:7,11).
Wherefore, I say, that at the day that this wall is set up in all
its glory, and when it performs every part and piece of its office
to the full, then shall Satan be bruised under our feet indeed,
and then shall Jerusalem be called the joyous city, and her people
a joy; for her former sorrows shall be past and forgot (Rom 16:20:
Rev 21:4).

If thou still objectest: But I have yet an evil heart, and therefore
if I be not rid of that at that day, should I live till then, why
though there should be no devil to afflict me, I shall feel and
meet with sorrow and trouble enough. I answer thee: First, I dare
not say that at this day thou shalt be in every sense without thy
evil heart in the midst of all this glory, tempted soul. Yet I say
thus much to thee-

First. Where there is no devil to tempt, though the saints will
yet be imperfect, and come short of a glorified state, yet they,
by his absence, will be delivered from many dreadful, vexing,
and burning, and hellish darts, that will otherwise confound and
afflict the soul like arrows whose heads are poisoned. Christians
have a great deal of ease, when God doth, even at this day, withhold
the devil for a season, though yet they have their own lusts, over
they have when the devil and their own lusts are suffered to meet
and work together. Yea, the Lord Jesus himself, who had no sin,
yet in the temptation was fearfully handled and afflicted with
the devil, though all the while, I say, he kept him at staves
end,[13] and did not suffer him in the least to annoy his person;
and therefore it is said that when he was in the wilderness, in
the conflict, the angels came to minister to him (Mark 1:12,13; Col
2:14,15). At the time of his agony also-in which agony, doubtless,
Satan had a great hand to afflict him-you see his complaint, how
that he was sore amazed, and exceeding sorrowful, even unto death,
being so laden with heaviness and sorrow that he was scarce able to
stand or wag under the burden of it (Luke 23:44; Mark 14:33,34).
Satan, even from himself, besides the workings of our own lust,
doth do us wonderful injury, and hits our souls with many a fiery
dart that we think comes either from ourselves, or from heaven,
and God himself; but not by this wall, this broad wall, this sorrow
will be cut off.

Secondly. Again, when Satan is thus tied up, we shall, together
with this mercy, receive such a plentiful pouring forth of the
Holy Ghost, that though there will remain in us still remainders
of our corruptions, yet, by the plentiful indwelling of the Holy
Ghost, and the joy and peace and heavenly sweetness thereof, these
things shall lie like lean, withered, blasted things. The reason
of that power and that strength, that our lusts have to this day
in our hearts, it is because they are so lean, and thin, and weak
in the things of God. Strong grace makes corruptions weak, and
strikes them thorough, laying them at the point of death, always
gasping for life. Thus it was with Moses, he had such grace in his
soul, and such communion with God, that though he had yet a body of
sin within him, it was a rare thing for him to see his wretchedness
(Num 11:14,15); that is, to see it pert, lively, and powerful
in him. Indeed God saith, that upon the land of his people shall
come up briars and thorns; 'yea, upon all the houses of joy in the
joyous city; because the palaces shall be forsaken, the multitude
of the city shall be left, the forts and towers shall be for dens
for ever, a joy of wild asses, a pasture of flocks; until the Spirit
be poured upon us from on high, and the wilderness be a fruitful
field,' &c. (Isa 32:13-15). And then 'the Lord shall defend the
inhabitants of Jerusalem, and he that is feeble among them at that
day shall be as David, and the house of David shall be as God, as
the angel of the Lord before them' (Zech 12:8). 'The inhabitant
shall not say, I am sick; the people that dwell therein shall be
forgiven their iniquity' (Isa 33:24).

'And he measured the wall thereof, an hundred and forty and four
cubits, according to the measure of a man, that is, of the angel.'
'According to the measure of a man.' The man Christ Jesus. For the
measure of this city, or the golden reed with which this city is
thus measured, it is his, his word and law of the New Testament.
All judgment is committed into the hand of the Son; and God 'hath
given him authority to execute judgment also, because he is the
Son of man' (John 5:27; 12:48).

'According to the measure of a man, that is, of the angel.' This
angel is one of the seven that had the seven last plagues to execute
upon the man of sin (Rev 21:9), and yet he saith the measure is
according to the measure of a man; the meaning is that the city,
the New Jerusalem, is to be built according to the word of Christ;
but yet by his word as it is in the hand of his angels, that is,
his messengers and servants; of which servants, the chief will be
those that are his instruments to pour forth the seven vials full
of the seven last plagues upon the Antichristian harlot. For they,
with their plagues, will both destroy what standeth in implacable
opposition, and will subject the rest, and bring them into
a correspondency with the word and will of God, as I have showed.
Whence note, that they of his servants that God shall use to pour
forth his last and most dreadful plagues upon the whore, they are
they that God will use to show us the pattern of this holy city.
Or thus, they that can tell how to plague the whore, they can tell
how to measure this city. 'The righteous men, they shall judge
them,' that is, the Antichristian harlot, with her wicked and
adulterous daughters, 'after the manner of adulteresses, and after
the manner of women that shed blood; because they are adulteresses,
and blood is in their hands' (Eze 23:45).

Thus much touching the frame of this city, its walls, gates, and
foundations, with the measure of each. And now it remains that I
speak of the glory of them.


[THIRD. A RELATION OF THE GLORY OF THE CITY, ITS WALLS, GATES,
AND FOUNDATIONS.]

Ver. 18. 'And the building of the wall of it was of jasper; and
the city was pure gold, like unto clear glass.'

[The glory of the walls.]

In these words you have a discovery of the glory, both of the wall
and city itself; and that, as you see, under the notion of two
choice metaphors. The wall is jasper, the chief of stones; and the
city is gold, the chief of metals. 'And the building of the wall
of it was of jasper, and the city was pure gold.'

This jasper is that stone, in the light of which this city is said
to descend, as in the light of a stone most precious. Now, as
there he saith she descended in the light of this stone, so here
he saith this stone is the wall thereof. 'And the building of the
wall of it was of jasper.'

This therefore confirmeth unto you what I said of the wall before,
to wit, that it was the salvation of God through Christ; wherefore,
learn this by the way, that this city shall not be at this day in
her own keeping, but in the keeping of Jesus Christ. He with his
benefits doth compass her round, and by him alone she lieth down
in safety. Wherefore it is from this consideration that God doth
say by the mouth of the prophet, I will give them within my house,
and within my walls, 'a place and a name better than that of sons
and of daughters; I will give them an everlasting name that shall
not be cut off' (Isa 56:5).

'And the building of the wall,' &c. By this word building, we are
to understand both the materials of the wall, the manner of their
placing, and the instruments that God will use for the setting up
thereof. Now, to speak properly, this wall being the Lord Jesus
Christ himself in his precious merits, benefits, and offices, the
builder hereof must needs be God himself, for he it is that hath
made this Christ for us a safeguard and defence, by making of him
our wisdom, righteousness, sanctification, and redemption, by
which he doth encompass us round on every side, and that at every
moment to deliver us from the power and destruction both of sin,
death, the devil, and hell (1 Cor 1:30; Heb 11:10; 3:4).

But again, the building here spoken of is a building of this wall
after the destruction of Antichrist, and so long after Christ was
sent, and made these things in his own person, to his beloved and
blessed church. Wherefore the building of this wall that is here
spoken of, it must be understood of the recovering again the
purity of those doctrines, in which the Lord Jesus, with all his
benefits, is found and made ours, for our everlasting defence and
safety. For we find that the king of Babylon, who was a type of
our Antichrist, when he came up against Jerusalem, the type of
our primitive church, he brake down their city, destroyed their
walls, rifled their houses, and killed their children; whose steps,
I say, our Antichrist follows to a hair, in treading down the
primitive church, corrupting her doctrines-which are her safeguard
and wall-also robbing and spoiling the houses of God, and killing
his children with a thousand calamities; turning all the heavenly
frame and order of church government into a heap of rubbish, and
a confused dunghill (Psa 74:4-7).

Wherefore the building again of this wall is to be understood of the
recovering, and settling, and fastening the doctrines of Christ,
as afore, in which doctrines he in all his benefits is wrapped
and held fast for ever. I say, a recovering of them, and setting
him up again in his primitive and pure glory, of being our priest,
prophet, and king in his church, and a giving unto these offices
their own proper length, breadth, height, and depth, letting them
rule in all their force, glory, and majesty, and authority, for
then will be golden days, and not till then; then, I say, when
the several offices of the Lord Jesus do rule in their own nature
and largeness of authority, both in the church and in the world
(Zech 9:7,8; 14:9; Rev 11:15).

Alas! this wall is yet unbuilt, the offices of the Lord Jesus do
not yet shine in that purity, nor so stand in their proper places
as they shall do at the coming in of New Jerusalem. The wall lies
yet but as a heap of rubbish; the offices of the Lord Christ are
to this day by many preachers confounded, and removed to and fro,
even like loose and rolling stones. These offices, also, are by
others attributed to Antichrist, and his children of iniquity; but
at this day the nations shall know themselves to be but men, and
the doctrines of Christ shall be set again in their own places
(Eze 28:2,3; 2 Thess 2:4). Now shall every going into this city,
and every going out thereof, stand where it ought; and now shall
every tower and fortress on this wall be placed as in the days
of old; which towers and fortresses are the glorious names and
attributes of the Father and Christ; for the name of the Lord
is a strong tower, the righteous flee into it, and are safe. And
again, thou hast been a shelter to me, and a strong tower from
the enemy. Wherefore now, I say, shall the name of God, as Lord
of all, and Father of his church, with the names of the Son, as
Head, Saviour, and King of kings, be as the bulwarks to this city
(Cant 1:10), to which shall be added all the promises, consolations,
encouragements, &c., in the blessed book of God, out of which
this city continually shall suck the milk and nourishment of the
unsearchable grace of God to them (1 Peter 2:1,2). To all which
shall be added many new pieces of timber in the wall, for so it
was in the type at the rebuilding of the city (Neh 2:8). By which
new pieces I gather, that the special providence of God, and his
protection, shall be at this day so fastened in this wall for the
complete delivering of this city, both from hell and earth, that
she shall stand in full force, safety, and peace, even till the
heavens and the earth shall be no more. Now, when this wall is
thus set up, even every truth and office of Christ in its own true
natural force, about this city, and when God, in his special and
most endeared affections, shall engage himself, even everlastingly,
to keep this city safe from all storms and tempests, and trouble,
and sorrow, then shall these citizens, as a sign of their conquest
both of hell and the world, even set up their banners on the several
towers of this wall, and the standards that belong to the tribes
thereof; then, I say, 'we will rejoice in thy salvation,' O Lord,
'and in the name of our God will we set up our banners' (Psa
20:5). And then shall the inhabitants of the world both wondering
and tremblingly say, 'Who is she that looketh forth as the morning,
fair as the moon, clear as the sun, and terrible as an army with
banners?' (Cant 6:10). O the names of God, of Christ, of his
offices, and the power of his grace and promises! How will they
shine? In what glory will they appear? They will be even as a
wall of fire round about Jerusalem; and will not be, as now, in the
mind and thought of the people as the white of an egg in the mouth,
without taste; but shall be, and appear in their own brightness,
sweetness, and grace. 'For how great is his goodness, and how
great is his beauty? corn shall make the young men cheerful, and
new wine the maids' (Zech 9:10). 'In that day thou shalt say,
O Lord, I will praise thee; though thou wast angry with me, thine
anger is turned away, and thou comfortest me. Behold, God is my
salvation; I will trust and not be afraid; for the Lord JEHOVAH
is my strength, and my song, he also is become my salvation' (Isa
12:1,2).

For the workman, I am sure, God is the principal, as I said before;
but yet he will do it by instruments, through the guidance of
his Spirit. The building of the wall of old was of God; but so as
that he did it by the hand of Nehemiah and his companions. I do
observe, in the completing of the city of Jerusalem of old, that
there was first altar-work, then temple-work, and after that the
building of the wall and completing the city. Altar-work, I say,
was the first which was reared, and on which there were offered,
according to the law and holy custom, the sacrifices and offerings
both morning and evening, as every day required. 'But the foundation
of the temple of the Lord was not yet laid' (Ezra 3:1-6). These
altar-men were those also that afterward built the temple; but yet
by them was first of all repaired the altar, to signify that the
first work that will be on foot at the beginning of the return
of the Christians from out of Antichristian Babylon, it will be
to find out altar-work, that is, the priestly office of Christ,
and to offer by him the prayers and supplications of the church
continually (Acts 19:9). Wherefore these altar-men, or these men
in their altar-work, did figure out for us our famous and holy
worthies, that before us have risen up in their place, and shook
off those relics of Antichrist that entrenched upon the priestly
office of our Lord and Saviour, even worthy Wickliff, Huss, Luther,
Melancthon, Calvin, and the blessed martyrs in Queen Mary's days,
&c., with the rest of their companions. These, in their days, were
stout and valiant champions for God according to their light, and
did upon the altar of God, which is Christ our Lord, offer up
many strong cries, with groans and tears, as every day required,
for the complete recovering of the church of God; the benefit of
whose offering we have felt and enjoyed to this day; but by this
the foundation of the temple was not yet laid (Ezra 3:6).

Now after these arise another people, not another with respect to
Christianity, but with respect to further light.[14] These men,
though they keep the continual offerings upon the altar, as the
other did, yet they are men also that are for temple-work; wherefore
these begin to search out the foundations of the temple of God,
that they may rear up the house, as well as build up the altar.
These be they that are for having the church a select company of
visible believers, walking in the faith and holiness of the gospel,
which believers are for separating from the unconverted and open
profane, and for building up one another an holy temple in the
Lord, through the Spirit (1 Cor 12:13). I say, a temple, or house,
or church, separate and distinct from that confused heap of rubbish
and carnal gospellers that everywhere, like locusts and maggots,
crawl up and down the nations (Rom 1:7; 2 Cor 6:14-16; Acts 2:40;
Eph 2:21,22; 1 Cor 5:11-13). These were figured forth by Zerubbabel,
Joshua, and all the people of the land that are for working and
labouring in this service of temple-work (Haggai 1:12; 2:1-5).

Again, As there is thus altar-work and temple-work to be done by
the saints when they are coming out of spiritual Sodom and Egypt;
so, at the end of these, there will be city-work on foot also.
Which city-work will chiefly consist in setting up the wall and
gates for defence, and of building themselves houses or mansions of
rest and refreshment after all their hard usage under the tyranny
of the man of sin, that son of perdition (Isa 65:19-21). Which
city-work will be then completed, when the church of Christ hath
obtained a complete conquest and victory over the world, and hath
got her enemies and them that hate her, to lie at her feet, and
to lick the dust of the soles thereof (Isa 60:14). For, as I have
told you already, temple-work, yea, when that is complete in the
work, yet there may be great havoc made of the church of Christ
(Rev 11:1-3). At which time also, city-work may be trampled under
the feet of the wicked and uncircumcised Gentiles; but when the
city is built, then Zion is become a stronghold, and about all
her glory shall be a defence (Isa 4:5). Then she either draweth
and allureth her adversaries to entreat her kindly, and to count
it their honour to be under her protection, as did the Gibeonites;
or else she breaks, and bruises, and subjects them to her by
her power and authority (Josh 9). 'The daughter of Tyre shall be
there with a gift, even the rich among the people shall entreat
thy favour' (Psa 45:12). 'In the last days,' saith the prophet,
'it shall come to pass, that the mountain of the house of the Lord
shall be established in the top of the mountains, and it shall be
exalted above the hills; and people shall flow unto it. And many
nations shall come and say,--Let us go up unto the mountain of
the Lord, and to the house of the God of Jacob, and he will teach
us of his ways, and we will walk in his paths: for the law shall
go forth of Zion, and the word of the Lord from Jerusalem. And he
shall judge among many people, and rebuke strong nations afar off;
and they shall beat their swords into plough-shares, and their
spears into pruning-hooks'; that force and power that they used
formerly to destroy the church of God, now they shall use it to do
her service, even to break up the clods of the hearts of sinners,
and to prune and dress the house of God, and vineyard of Jesus
Christ; 'nation shall not lift up a sword against nation, neither
shall they learn war any more'; for the word of the kingdom of peace
shall bear sway. 'And thou, O tower of the flock, the stronghold
of the daughter of Zion, unto thee shall it come, even the first
dominion; the kingdom shall come to the daughter of Jerusalem'
(Micah 4:1-3,8). This is city-work, and as to the glory, peace,
and deliverance of the church, it is the chiefest of all other,
because it is not only most excellent for concourse and multitude,
but, I say, for preservation and safety; and that not only to keep
the worshippers, if they keep their order, but to keep the order
and worshippers both in order and continual safety, that they may
be for ever in the purest order. But now, though at the completing
of this wall, and the building its towers, when they are finished
there will be great peace; yet all the time that these things are
doing, before they be done, let the workmen look for opposition,
taunts, underminers, and a thousand tricks for the hindrance of it
(Neh 4:1-11; 6:1-14). For the streets of the city shall be built,
and the wall, 'even in troublous times' (Dan 9:25).

'And the building of the wall of it was of jasper.' Of jasper only;
for as by building is showed unto us the manner of the work, so by
jasper is showed unto us the matter itself; the matter therefore
must be, JASPER, Christ only, his Word, offices, and glorious
brightness only; for indeed, whatever the special grace, protection,
and providence of God will at this day be over this city, yet it
shall be every whit of it according to Christ; that is, both of him,
for him, and by him, as the fruits and effects of his suffering,
bloodshed, and merits. 'Therefore,' saith God, 'will I divide him
a portion with the great, and he shall divide the spoil with the
strong; because he hath poured out his soul unto death: and was
numbered with the transgressors' (Isa 53:12). O holiness, how will
it shine both in kings and nations, when God doth this!

[The glory of the city.]

'And the city was pure gold.' Having thus given us a discovery of
the glory of the wall, he now comes to show us the glory of the
city that is within the wall. The city, saith he, is gold, it is
pure gold. This was figured out by the golden candlesticks belonging
to the tabernacle and temple among the Jews, which candlesticks
did then present unto us the worth and use of the church of Christ
(Exo 25:31-36). 'The seven candlesticks are the seven churches,'
saith the Lord Christ himself (Rev 1:20). Now the city here spoken
of is the church in her highest and greatest glory. Its state was
also figured out by the temple itself, whose beams, posts, walls,
doors, and the like, were most famously covered over with gold (2
Chron 3:5-7). It was also, though but leanly, represented to us by
the golden state of old Jerusalem in the days of Solomon the king,
in which state gold was so plentiful in the midst thereof, that
silver was nothing counted of among the citizens there in those
days, but was as common as the stones in the street of the city
(2 Chron 9:13-22,27).

'And the city was pure gold.' I find by the search of the Scriptures,
that there are divers sorts of gold in the world; there is the
gold of the land of Havilah (Gen 2:11); the gold of Parvaim (2
Chron 3:6); the gold of Ophir (Job 22:24); the gold of Sheba (Psa
72:15); and the gold of Uphaz (Jer 10:9). Now seeing he saith the
city is gold, yet not distinguishing what gold, or which, we may
suppose in this place he means gold of all these sorts; and indeed
it is most agreeable to this text thus to judges. For the church
at this day shall be made up of the twelve tribes that are scattered
abroad, and of the Gentile nations both far and near; who, as they
now lie, are, for ought I can learn, at as great a distance, and
as remote from one another, not only in knowledge and affections,
but touching the places of their abode, as are the golden mines out
of which the gold that I spake of before is digged and fetched.
Thus shall gold, the golden saints of God, at this day be gathered
out of the several golden mines of the world, and be brought to
King Solomon, the Son of David, our Lord Jesus, to Jerusalem, with
which he will build him a golden shining city, the joy of all the
world.

'And the city was pure gold.' Gold is the choice and chief of all
metals, both for worth, colour, and virtue; wherefore, when he
saith, 'The city is gold,' you may conceive how rich and shining,
and virtuous[15] this city will be; the riches of the whole world
will be here, the beauty of the whole world will be here, and the
virtue of the whole world will be here; I mean spiritual riches,
beauty, and health. Wherefore the rest of the world at this day
will be but as a crushed bunch of herbs in which is no virtue; or
like a furnace full of dross, out of which the gold is taken; or
like an old, crazy, and ruinous house, from which is departed all
health and happiness; and indeed much like to this is that saying
of the prophet, to wit, that at this day the whole circumference of
the world that is without the walls and privileges of this city,
it shall be but like an old ruinous house, in which dwells nothing
but cormorants, bitterns, owls, ravens, dragons, satyrs, the
screech-owl, the great owl, the vulture, and the like most doleful
birds. All their princes shall be nothing, saith the prophet, and
when they call their nobles to the kingdom, none shall be there.
In their very palaces shall be thorns, and nettles, and brambles;
for all among them that are princes and nobles indeed, will have
packed up, and be gone for Jerusalem (Isa 34:10-17). So that
the world, I say, will be left empty, void, and stripped both of
treasure, beauty, and health, at the day of Jerusalem's building
again. But O how melancholy a forlorn, beautiless world will this
be at this day! It will be only the place of 'dogs, and sorcerers,
and whoremongers, and murderers, and idolaters, and whosoever
loveth and maketh a lie' (Rev 22:15). It will now be the very
emblem of hell, as the church at this day will be the emblem of
heaven. Wherefore, as the church, as I showed you before, will be
most fit for her putting on of immortality and incorruption, so the
world will at this day be most fit to be swallowed up of the lake
and bottomless gulf. All things that are good and worth anything
shall at this day be found only in the city of God. The gold will
be in Jerusalem (Zech 14:14; Rev 18).

Again, In that this city is here called by the name of gold it is
to show us how great pains, and travel, and charge the Lord Christ
hath been at to get so great a treasure together. Gold is fetched
from a far country, and that with great pains, charge, and difficulty
(2 Chron 9:10). The gold wherewith King Solomon made his drinking
vessels, it cost a three years' journey to obtain it. So the saints
also, those golden vessels wherewith is made this golden city, they
cost Christ a three days' travel in the heart of the earth, even
sweatingly under the wrath of God, to obtain them, and thus to
build this city with them (Luke 22:44; Mark 12:40).

Further, In that he saith this city is gold, he would have us to
consider what the state of the church was before she came into
this happy condition, to wit, an afflicted, tempted, and tried
condition. Gold, as it comes from the mine, it cometh commixed with
its dust and ore; wherefore the goldsmith hath a burning furnace
wherein he having put it, doth with the fire purge and take away
the dross and dust from among the metal itself; into which furnace
he puts it once, twice, thrice, and again to the end it may at
length be thoroughly cleansed and purified from its dross. Now
all this befalleth the people of God; they are thrown into the
burning fiery furnace of affliction and temptation, and there they
are tried, purged, and purified (Isa 31:9). As the Lord also saith
by the prophet, 'I will try them as gold is tried, and will refine
them as silver is refined' (Zech 13:9). Yea, 'I will melt them and
try them, for how shall I do for the daughter of my people' (Jer
9:7).

Lastly, When he saith this city is gold, he also thereby insinuates
how invincible and unconquerable a spirit the people of God are
possessed with. Gold is a metal so invincible and unconquerable,
that no fire can consume it; it may burn it indeed, and melt it;
the dross indeed doth consume and give way to the power of the
fire, but the gold remains, and holds its ground; yea, it gets
ground even of the furnace and fire itself; for the more it is
burned and melted, the more it recovers its colour, and the more
it shakes off its dross and dishonour. Just thus it is with the
people of God, and hath been so even from the beginning: the more
they oppressed them, the more they grew (Exo 1:12). The truth of
which will be proved with a witness, when God comes to set up this
city Jerusalem: his church hath been now for many hundred years
in the king of Babylon's furnace; all which time she hath most
gloriously endured and withstood the heat; and at last when the
fire hath done its worst against her, behold there comes out a
city of gold. A type of which was the state of the three children,
who though they were cast into the fire bound and in disgrace; yet
came out in the liberty and grace of the Son of God (Dan 3:23-26).
Wherefore let her be bold to say, even before she comes out of the
fire, When I am tried, 'I shall come forth as gold' (Job 23:10).

'And the city was PURE gold.' These words, PURE GOLD, clear up what
I said already. Pure gold, or gold upon which the fire hath done
its work. The church in the fire of persecution is like Esther in
the perfuming chamber, but making fit for the presence of the king;
which fire, when it hath done its work, then she comes into his
presence in clothing all of gold (Esth 2:10). 'The king's daughter is
all glorious within, her clothing is of wrought gold.' And again,
'At thy right hand did stand the queen in gold of Ophir' (Psa
45:9,13). Wherefore he means by pure gold, gold out of the fire,
gold on which the fire of persecution and temptation hath done
its full and complete work.

'And the city was pure gold, like unto clear glass.' By glass, in
this place, we are to understand the Word of God, as both James
and Paul do testify (James 1:22-25; 2 Cor 3:18; 1 Cor 13:12). By
clear glass then, we are to understand the Word in its own nature
and purity, without the corruptions and traditions of men. Wherefore,
when he saith this golden city was like unto clear glass, it is as
if he had said she is even with the Word and law of her goldsmith,
in all her matters. The Word is a golden reed, this city a
golden city; and that, a golden city, taken out of the furnace of
affliction, and therefore like to the golden reed. 'And the city
was pure gold, like unto clear glass.'

[The glory of the foundations.]

Ver. 19, 20. 'And the foundations of the wall were garnished with
all manner of precious stones. The first foundation was jasper;
the second, sapphire; the third, a chalcedony; the fourth, an
emerald; the fifth, sardonyx; the sixth, sardius; the seventh,
chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a
chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.'

Thus having showed us the glory of the wall, and of the city, he
now comes to show us the glory of the foundations. The foundations
you know, I told you before, they are the twelve apostles in their
doctrine, or the primitive doctrine of the twelve apostles of the
Lamb.

Now the great business in this place will be to show you the
garnishing of these foundations, and also the mystery and order
of the lying of the foundations, for their glory lieth in both.

As for the garnishing of these foundations, it is, and will be at
the day of New Jerusalem, two-fold, and the first is with beautiful
gifts and grace. Thus were the apostles of old adorned, and thus
shall their doctrine again be garnished. I know that the doctrine
of the twelve hath been always accompanied with goodly gifts
and grace, from the first churches quite down, that is, according
to the measure of light they appeared in, and according to the
dispensations of God in the times of antichrist. But yet the glory
that this doctrine had in these latter days, I mean since the
apostacy, it was nothing in comparison of the glory and splendour
that will be in them in the day when this city is built and complete.
Wherefore you find, that though all along in antichrist's reign,
the gospel of grace hath shone, and given light to the saints
and people of God in all their travels and afflictions; yet the
shining of it at that day was much opposed and eclipsed by the
smoke of the bottomless pit: as he saith, 'There arose a smoke out
of the pit, as the smoke of a great furnace, and the sun and the
air were darkened by reason of the smoke of the pit' (Rev 9:2).
In which days, I say, abundance of the light, heat, and operation
of the gospel was diminished and taken off, so that but little of
the power or glory of it hath been either felt or seen from that
time to this very day. This is that God spake of by the prophet
Amos, saying, 'I will cause the sun to go down at noon, and I will
darken the earth in the clear day; and I will turn your feasts into
mourning, and all your songs into lamentation; and I will bring
up sackcloth upon all loins, and baldness upon every head; and I
will make it as the mourning of an only son, and the end thereof
as a bitter day.' All which he explaineth in the next words, for
'Behold the days come, saith the Lord God, that I will send a
famine in the land, not a famine of bread, nor a thirst for water,
but of hearing the words of the Lord; and they shall wander from
sea to sea, and from the north even to the east; they shall run
to and fro to seek the word of the Lord, and shall not find it'
(Amos 8:9-12). In those days Eli's sons were become varlets (1
Sam 2:12-15). Indeed there was here and there a little child, like
Samuel in his minority, that now and then would speak most goodly
things. But 'the word of the Lord was precious in those days, there
was no open vision' (1 Sam 3:1). This is that which David in the
Spirit of prophecy complaineth of, saying, 'They know not, neither
will they understand; they walk on in darkness: all the foundations
of the earth are out of course' (Psa 82:5). Thus in the days of
the eclipsing of the glory of these foundations. But now, behold,
they recover their light, and put on, as of old, their former
glory, and are again garnished as in the former days. Now will
all the doctrines of the gospel spangle and sparkle; out of every
text will the ministers of God make to issue exceedingly most
precious and heavenly fire; for these stones are indeed the stones
of fire (Eze 28:16). And in them is contained that which would set
the whole world on a flame with love and delight in the things
of God and another world, had but men the spirit of wisdom, and
the authority of God in their ministry, as the apostles and the
primitive Christians had. Well this doctrine of the twelve shall
be again adorned with gifts and graces as in the days of old: by
which it shall also be made to shine, and to cast forth its golden
rays before the nations to their salvation. Behold, saith God, I
will lay thy stones with fair colours, that is, thy apostolical
doctrines shall again be garnished as at the first (Isa 54:11).
Truth shall appear in its old and mature colours, and as such
shall be embraced, and lived and delighted in, both by Jews and
Gentiles, as I have showed.

But secondly, The twelve foundations that here you read of, they
are the same with those twelve stones that long before were set
in the breastplate of judgment, in which were engraven the names
of the twelve tribes of the children of Israel, the names of
which tribes did comprehend the whole body of the house of their
fathers (Exo 28:16-21,29; 39:14). Now then, seeing these twelve
are the same with those on the breastplate of judgment; and seeing
also, that those on the breastplate did comprehend the whole of
the twelve tribes, I conclude that for these foundations to be
garnished with all manner of precious stones, it is as much as to
say, they shall be garnished with abundance of converts; multitudes,
and that of all sorts, both of Jews and Gentiles, Moors, Tartars,
Turks, and those in the utmost parts of the world, shall now be
entangled with the light and truth, with the glory and goodness
of the doctrine of the twelve. And I the rather take it thus, 1.
Because, as the foundations themselves are said to be precious
stones; so also the saints in general, they go under the same
names too. As Jeremiah saith, the precious stones of the sanctuary
are the precious sons of Zion (Lam 4:1-3). As Peter also saith,
in alluding to the precious stones of the temple; the saints are
lively, or living precious stones, built up a spiritual house,
&c. (1 Peter 2:5). And the foundations of the wall were garnished
with all manner of precious stones (1 Chron 29:2). That is, the
doctrine of the twelve was garnished with all manner of precious
souls; that is, converted by it, by which they become a glory
and a garnishing to it. 2. I take it to be the conversion of the
precious ones of God; because that thus to understand it, is most
like the phrase of the apostle Paul himself, saying, 'What is
our hope, or joy, or crown of rejoicing? Are not even ye in the
presence of our Lord Jesus Christ at his coming? For ye are our
glory and joy' (1 Thess 2:19,20). Mark, in the text he saith, The
foundations were garnished with all manner of precious stones,
and here those precious stones, Paul accounts to be those that
are converted by the Word: for what is our hope, or joy, or crown?
are not even ye that have been converted by us? Ye are our joy,
ye are our crown, ye are our glory; it is with you that we shall
be crowned, adorned, and garnished in the presence of our Lord
Jesus. Mark, John saith, They are garnished, Paul saith, they are
crowned; John saith, they are garnished with precious stones, and
Paul saith, they are crowned with the conversion of sinners. Thus
therefore as God will lay these stones with fair colours, so also
he will lay these foundations with sapphires (Isa 54:11). That is,
as he will beautify the doctrine of the twelve with its former
glory, sweetness, and authority; so he will crown and garnish it
with the conversion of many sinners. The elect are the jewels of
God, and this is the day of his binding them up, even then when
the antichrist falls, and the gospel breaks out in its primitive
glory (Mal 3:16-18).

'And the foundations of the wall were garnished with all manner
of precious stones.' In these words, there are yet two things
considerable.

First Consideration. That all who go to the adorning of these
foundations, they must be precious stones, not a common stone
shall here be owned. And indeed what should pebbles do among the
pearls and the diamonds of New Jerusalem; or the stones of blackness
and emptiness, among the saints of light (Job 28:3). I tell you,
that those which God doth reckon the adorning-stones, they are all
and every one, precious stone; they must be all lively, glistering,
and curious stones, though stones of divers colours (1 Peter 2:5;
1 Chron 29:2). Antichrist counts anything sufficient enough to
garnish his apostles with, even the empty stones of confusion,
the sinners that have no more grace in their souls then there is
sap in a post that hath been this twenty years without either sap
or water (Isa 34:11). But God will not count such for the beauty
of his word, nor for the garnishing and beautifying of the doctrine
of the twelve, they are garnished with PRECIOUS STONES.

Second Consideration. As he saith the foundations are garnished
with precious stones only, so he saith it is with ALL MANNER of
precious stones: by which he would have us understand that all
saints have not the same degree either of precious grace or gifts
and virtue in them. There are some that excel and differ from
the rest, even as one star differeth from another in glory (1 Cor
14:12). Some saints, as they have both more grace and also gifts
than others; so too they are more laborious and painful in the work
of God than their fellows, and therefore he saith, ALL MANNER of
precious stones (Pro 31:29; 1 Cor 15:10,41).

[The Foundations, what they are, with their order of placing.]

Ver. 20. 'The first foundation was jasper; the second, sapphire; the
third, a chalcedony; the fourth, an emerald; the fifth, sardonyx;
the sixth, sardius; the seventh, chrysolite'; &c. Thus having showed
you the garnishing and beautifying of the twelve foundations, he
now comes to discover the foundations themselves, with reference
to their order of placing and lying.

[The First Foundation.] Touching which order, he saith the first
and bottom foundation is a jasper.

I have hitherto said that this jasper in both the two afore-mentioned
places, both as to the light of this city, and also of the wall,
it was Jesus Christ: Christ illuminating, and Christ defending.
But here the jasper is said to be one of the twelve foundations,
even one of those foundations in which are writ the names of the
twelve apostles of the Lamb, which one would think did put this
jasper now into another state, even to be a representation of one
of the twelve apostles, and not of the Lord and Saviour Jesus
Christ himself. To which I shall yet say, that the jasper here in
the order of the foundations, is to be understood of Christ, as
well as in the other two places in this discourse; I say it is
yet to be understood of representing the Lord Jesus, though it also
doth bear the name of one of the twelve apostles of the Lamb. And
in this very thing there is an infolding mystery wrapped up and
inclosed. For,

First. In that the name of an apostle is writ in this stone, and
yet that this jasper should represent Christ, it showeth unto us
the agreement that is between the doctrine of the apostles and
Christ himself, to wit, that they are one and the very same; and
hence it is that the apostle saith, 'We preach Christ crucified'
(1 Cor 1:23,24). Christ in all his benefits is the very marrow,
life, and sum of all their teaching. 'Other foundation can no
man lay than that is laid, which is Jesus Christ' (1 Cor 3:11).
Wherefore the doctrine of the apostles being Christ itself, no
marvel though the name of an apostle be writ upon this jasper; and
again, no marvel though this jasper go yet under that name that
represents him.

Second. In that it is said the names of the twelve are in these
twelve foundations, and yet that the first of them should be the
jasper, Christ; it argueth also, that whosoever receiveth the
doctrine of the twelve, they must needs with that receive the Lord
Christ himself. Receive the doctrine of the gospel, as it is held
forth by the twelve in the word, and thou canst not miss of the
Lord Jesus Christ himself; he will be found in the bottom of their
doctrine. Ye 'are built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner stone' (Eph
1:19,20).

Third. In that he saith in these twelve stones are the names of
the twelve apostles, and yet that the first should be the jasper,
Christ; it argueth also that wherever the doctrine of the twelve
is preached, there is therewith the presence of Christ: the presence
of his Spirit to teach and enlighten the ignorant and blind hearts
of the unconverted; the presence also of his power to overcome
them, and to make them fall under the glory and truth of his heavenly
word. 'Lo,' saith he, 'I am with you alway, even unto the end of
the world.' 'And they went forth and preached everywhere the Lord
working with them, and confirming the word with signs following'
(Matt 28:20; Mark 16:20).

Fourth. In that he saith the names of the twelve are in
the foundations, and yet that Christ should be one of the twelve
himself; it showeth to us the union that is between Christ and his
holy people. Mark in the twelve foundations are placed all, even
all manner of precious stones. Again, in the twelve is placed the
jasper, Christ; by which we may see the nearness that is between
Christ and his whole body. 'I in them, and thou in me,' saith
Christ, 'that they may be made perfect in one' (John 17:23). Christ
and his saints make but one temple, one man; being but one flesh,
one nature, &c. (1 Cor 12:12).

Fifth. In that this jasper is said to be one of the foundations, and
that too the first and undermost; he showeth farther, that Christ
is the foundation of them before God, that are the foundation of
him before men. The twelve do bear up Christ before the world, as
the twelve brazen oxen did hold up the molten sea in the temple (1
Kings 7:25). And Christ doth bear up the twelve before his Father,
as the high priests did carry the twelve stones on their breastplate
of judgment, when they went to make an atonement for the sins of
the people, into the holiest (Exo 28:29).

Sixth. It showed us further, that though the apostles shall
be adorned with the conversion of those that they shall win to
the Lord Christ; yet they will never be able to stand under that
glory and honour unless they are supported and upheld by Christ,
as their foundation. Sirs, as Christ is the strength of his people
in their work for him in this world, so he must be their strength
by which they must stand under the reward they shall have for
their labour when this world is ended. And hence it is, that the
prophet saith, 'They shall hang upon him all the glory of his
Father's house, the offspring and the issue; all vessels of small
quantity, from the vessels of cups, even to all the vessels of
flagons' (Is 22:24), and again, 'He shall build the temple of the
Lord, and he shall bear the glory' (Zech 6:13). He shall bear the
glory of our salvation from sin, preservation in the midst of all
temptations, and of our going to glory; also he shall bear the
glory of our labour in the gospel, of our gifts and abilities,
of making our labour and work effectual to the saving of sinners,
'that in all things he might have the pre-eminence' (Col 1:18).

Seventh. In that the foundations are twelve, and Christ the
undermost of them; it signifieth, that all that are converted by
the twelve, as they shall be for the garnishing of the twelve,
so also both the twelve, with all that they are garnished with,
shall be for garnishing of Christ. We shall stick like perarls in
the crowns of the twelve apostles, and they again with all their
glory shall stick in the crown of Christ. And hence it is that
you find the four and twenty elders, which four and twenty do,
as I conceive, hold for the twelve, both in the first and second
Jerusalem. I say, hence it is that you find them take their crowns
from off their heads, and cat them down before the throne of God
and of the Lamb, crying, 'Blessing, and honour, and glory and
power be unto him that sitteth upon the throne, and unto the Lamb
for ever and ever' (Rev 4:9-11; 5:11-14).

Eighth. One thing more of this goodly jasper, and then to the
rest; which thing is this, that jasper that here you find to be
the first in the twelve foundations, even that jasper you find to
be the last of all among the stones in the breastplate of judgment
(Exo 28:20). From whence you may note, 1. That Christ, as he is
to be the author, or first of our faith, so also he is to be the
finisher, or last of our faith (Heb 12:2). 2. That as he is to be
the captain and leader of his people, so he is to be the rereward
and bringer up of his people (Heb 2:10; Isa 52:12). He is to go
before them to lead them the way; and to come behind them to bring
them all up (Isa 58:8; Exo 14:19). 3. Again, forasmuch as he is
said to be last before he is first; that is, last in Exodus, and
after that, first in the Revelation, it may be to show us, that Christ
was first to be least, lowest, and last, and then to be greatest,
highest, and first. He first humbled himself to the death, even
to the shameful death of the cross; and then was by God his Father
exalted and placed above every name; as he also himself doth
witness, saying, 'Ought not Christ to have suffered these things,
and to enter into his glory?' (Luke 24:26; Phil 2:6-11).

[The other foundations.] 'The first foundation was jasper; the
second, sapphire; the third, a chalcedony; the fourth, an emerald;
the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite;
the eighth, beryl; the ninth, a topaz,' &c. Touching the jasper
you see what I have said. Now all I have to say to the rest of
them, it is in general these three things.

First, In that the foundations are all and every one of them
precious stones, it signifieth that all the doctrines of the New
Jerusalem will be only the precious doctrine of the twelve apostles,
not common stuff, not raked out of the dunghills and muck-heaps of
this world, and from among the toys of antichrist, but spiritual,
heavenly, and glorious. He that hath his word shall then speak it
faithfully, for 'what is the chaff to the wheat? saith the Lord'
(Jer 23:28,32).

Second, In that they are called after the names of precious stones,
it signifieth also that at that day none shall be used or put into
the ministry but these that have received spiritual and heavenly
gifts from above. It is not every babbling fellow, not those that
look for their abilities from the rudiments of the world, that
then shall be of any value or account. He must be a costly stone,
a stone about which the Lord Jesus hath bestowed the cost of
his heavenly abilities, even he whom the Lord Jesus shall appear
unto for that very purpose, to make him a minister. HE shall be a
minister, and none else at that day. The other shall be ashamed every
one of his vision; yea, and shall in those days be so contemptible,
that their father and their mother shall reprove them, and count
them liars; yea, and shall be ready to run them through while they
are prophesying in their rough garments to deceive (Zech 13:3-5).

Third, In that these precious stones are not all of one and the
same nature, but every one of them several, and diverse one from
another; it argueth that the gifts of the apostles, and so of
the ministers of the New Jerusalem, shall be differing one from
another in glory and operation; yet mark, as in these stones, so
in every one of them shall be perfect glory, according to the nature
of God's working by his Spirit; as the nature of the jasper is
perfect in his kind, and the nature of the sapphire is perfect in
his. These stones, some of them are of greater light and clearness
than others; and so some of the apostles are chiefest (2 Cor 11:5).
Some of these stones, again, they are of a more fiery and burning
colour than others, they being bright also, but of a more mild
brightness. Therefore some of the ministry are called the sons
of thunder, when others are styled by the name of the sons of
consolation (Mark 3:17; Acts 4:36). The gifts are differing, being
diverse, their administrations are differing, and the operations
of them also are differing, though all those things are from that
one and the self-same Spirit, working in every one severally as he
pleases (Rom 12:6; 1 Cor 12:4-6). All these things will spangle
in the New Jerusalem, and carry their full breadth and sway as in
the days of old.

To conclude this, in that he here saith, that the foundations
of the wall are these twelve stones, he doth it to show that now
also the former ministration that was in the apostles' days will
be the same and in full force again. For their gifts of knowledge,
judgment, and authority, they are such as have to this day lain
buried, as it were with the apostles themselves. But now they shall
show themselves again, even these foundation-stones, stones that
are great stones, stones of ten cubits, and stones of eight cubits
(1 Kings 7:10). Thus much of the glory of the foundations.

[The glory of the gates.]

Ver. 21. 'And the twelve gates were twelve pearls, every several
gate was of one pearl; and the street of the city was pure gold,
as it were transparent glass.' Having thus showed us the glory
of this city, wall, and foundations, he now comes to show us the
glory of the gates and of the street of the city.

'And the twelve gates are twelve pearls.' The gates, I told you
before, they signify Christ, both as he is the way to communion
with the God of this city, and with the inhabitants thereof, that
so they may have a share in the privileges of the same. I told
you also then, that though he tells us exactly of the measure both
of city and wall, yet he tells us nothing of the measure of these
twelve gates and goings in thereat, and the reason is, because
Christ, as he is the way to grace, he is beyond all measure both
as to fulness and freeness (Eph 3:8). And now again he puts us to
the same plunge with the unsearchable riches of the Lord Christ;
for who can count the worth of pearl as big as the gates of a city?
As, indeed, when Christ himself doth speak of the parable of the
pearl in the field, he only telleth us that there is such a one,
but never valueth the worth thereof, only he saith, a pearl of
great price, and so leaveth it (Matt 13:35,36). Now, when he saith
that the gates are pearls, he thereby insinuates several things.
As,

First. To show us how rich a treasure Christ Jesus our Lord is,
and will be to all those that by him shall enter in through the
gates into this city, 'riches and honour are with me,' saith he,
even 'durable riches and righteousness. My fruit [or the fruit of
entering in by me] is better than gold, and my revenue than choice
silver. I lead in the way of righteousness, in the midst of the
paths of judgment; that I may cause those that love me to inherit
substance, and I will fill their treasures' (Pro 8:18-21; Eph
3:8).

Christ is rich indeed, both in his blood, resurrection, intercession,
and all his offices, together with his relations and all his
benefits; all which he bestoweth upon every one that receiveth
him, and maketh them unspeakably wealthy.

Second. The pearl, as it is rich, and so worth much, so again it
is beautiful and amiable, even to take the eyes of all beholders.
It hath, I say, a very sweet and sparkling light and glory in
it, enough to take the eye and affect the heart of all those that
look upon it. And thus is Christ to all that come to him, and by
him to the Father, &c. 'My beloved,' saith she, 'is white and ruddy,
the chiefest among ten thousand.' 'His mouth is most sweet, yea,
he is altogether lovely' (Cant 5:10,16).

The mother of harlots had some knowledge of the beauty and glory of
this stone, and knew that it had a very taking and drawing glory
in it, and therefore she gets it for some time to adorn herself
withal; she was decked with gold and precious stones and pearls
(Eze 16:17), and was therefore called 'the well-favoured harlot'
(Nahum 3:4; Rev 18:4). By which means she hath drawn into her
lewdness the kings and kingdom of the world; who have in such sort
been entangled with her beauty, and with her fornication, that
they have been adulterated from God and their own salvation. For
indeed she used this pearl but for to get them to drink of her
fornication, that they might drink and spew, and fall and never
rise more. But now when he saith, the gates are pearl, it is as
if he had said, this woman is stript of her beauty and delicate
ornaments; the pearl is taken from her, and is set in its right
place, even to be for the gates of Jerusalem (Rev 18:12,22,23).
Wherefore it is to be expected, that many should be taken with the
way of entrance into this beloved city in the day that she shall
be set up and appear in her heavenly beauty (Pro 8:35; 3:35). The
glory of that city must needs be great whose wall is jasper and
gates are pearl (1 Cor 2:9; John 17:24).

'And the twelve gates were twelve pearls.' Not pearls and other
precious stones commixed, but pearl only. To signify that Christ
only can let in souls into this city, that they may partake of the
goodness and privileges thereof. It is not he and saints together,
neither is it all the saints and angels in heaven without him, he
alone 'hath the key of David, and that openeth, and no man shutteth;
and that shutteth, and no man openeth' (Rev 3:7; 22:12).

Secondly, As he saith, the several gates are each of them pearls, so
he saith that every several gate was of one pearl, of one entire
pearl. By which he would have us to understand also, that as none
can enter in but by Christ, so none can enter in but by whole
Christ. Christ must be helpful to thee every way, or he will be
helpful to thee no way; thou must enter in by every whit of Christ,
or thou shalt enter in by never a whit of him. Wherefore look not
to have him thy Saviour, if thou take him not for king and prophet;
nay, thou shalt not have him in any one, if thou dost not take him
in every one of these. Wherefore the prophet saith, 'He shall build
the temple of the Lord [that is, by his prophetical office]--and
shall sit and rule upon his throne, and he shall be a priest upon
his throne, and the counsel of peace shall be between them both'
(Zech 6:13).

[The glory of the street.]

'And the street of the city was pure gold, as it were transparent
glass.' In these words there are four things to be enquired into.
First. What this street is? Second. Why he saith not streets, but
street, as of one? Third. Why this street is called by the term of
pure gold? Fourth. And why it should look like transparent glass.
For the

First, A street ordinarily is the place of common concourse, and
the place of continual open salutation, and taking acquaintance one
of another; and as touching this street, we are also to understand
it of the open and common place or way of God's worship, in which
saints salute each other and acquaint themselves together; also
here the world are converted, saints built up and edified, &c.
'Wisdom crieth without; she uttereth her voice in the streets,'
saith Solomon; 'she crieth in the chief place of concourse, in the
openings of the gates; in the city she uttereth her words' (Pro
1:20,21). That is, in the public and righteous ordinances of the
Lord Jesus, which he hat ordained in his church, for men to travel
and trade in,[16] for the good and wholesome merchandize of heaven,
as the men of this world do for the things thereof in the streets
and open places of their cities and places of privilege (Pro 8:1-3;
9:1-3).

Thus it was in the figure when the city Jerusalem was built after
the captivity, as ours shall be at and after the overthrow and
downfall of antichrist, for then it is said that the people, to
hear the law, were gathered together in the street, even in the
water street; there they heard the sense given, and there they were
convinced of their wickedness; also thee they received the knowledge
of God's goodness to them, and there they received power to eat
the fat and drink the sweet, to eat and drink and be merry, and
to cast away sadness and fear (Neh 8). This, by way of allegory,
is called the way for the wayfaring men, even the way of holiness,
over which the unclean shall not in anywise pass. The way in which
they learn to know God and themselves, and the way of newness of
life, in which every one walks that entereth in by the gates of New
Jerusalem. And it is most suitable to the matter that went before
to understand the street to be the way of God, the way of holiness
and newness of life; because as it is natural for the stranger, so
soon as ever he is entered the gates of a city, to have his feet
in the streets of the city, so it is natural for the sinner, so soon
as ever he is entered into the church by Christ, to have his feet
treading in the way and paths of holiness. Wherefore it is usual
in the Holy Scripture to call the transformation of the sinner
from Satan to God a holy way, and also to admonish him that is so
transformed to walk in that way, saying, Walk in the faith, love,
spirit, and newness of life, and walk in the truth, ways, statutes,
and judgments of God (Psa 86:11; 143:8; Eze 11:20; 37:24; Gal 5:25;
Rom 4:12).

He that entereth not by these gates into the city, he cannot walk
in newness of life; but he that entered in by them, he cannot but
walk in newness of life. The next thing then that a man passeth
into when he is entered into the New Jerusalem, is to walk in the
STREET thereof, the way of holiness, even the way in which men
learn to fear God, and to believe in and love the Lord Jesus, &c.
(Eph 5:1,2; 2 John 4; Rom 6:4).

Second. Now this street or way of holiness, it is on purpose called
not many, but one, to show us the perfection of light, grace,
faith, and spiritual comfort, that the inhabitants of this city
shall then enjoy. Daniel also calleth it one street, to signify
the same thing (Dan 9:25). Wherefore from hence I gather, that
then all saints shall walk-as before I have made appear-even in
one street, in one way, and in one light. It is antichrist that
hath brought in all those crossings, bye-lanes, and odd nooks,
that to this day many an honest heart doth greatly lose itself in;
but at this day they shall be otherwise minded, that is, made all
to savour one thing, and to walk one way, not biting and devouring
each other as now. And indeed there is all reason it should be
thus, for the street itself is but one. There is but ONE God, ONE
Lord Jesus, ONE Spirit, ONE faith, ONE baptism, even as we are
also called in ONE hope of our calling (Eph 4:5,6; Acts 2:27,32,33;
Phil 1:27; Rom 15:6). Now, therefore, when saints have the rubbish
of antichristian darkness and trumpery removed, then they shall
have, as they also had of old, but one heart, one soul, one judgment,
one mind, and shall with one heart and mouth glorify God. The which
also shall be prayed for of all the saints, even of all that have
received the pure language before these things come to pass. They
shall 'call upon the name of the Lord' with One lip, 'to serve him
with One consent' (Zeph 3:9). O! the heavenly spiritual harmony
that will be in the city of God in those days, when the trumpeters
and singers shall be as one, to make one sound, then the house
shall be filled with a cloud' (2 Chron 5:13).[17]

Third. When he saith that the street of the city was pure gold, he
alludes to the floor in Solomon's temple, which was overlaid with
gold (1 Kings 6:30). He alludes to Solomon's chariot also, whose
bottom was paved with love, and overlaid with gold (Can 3:10). By
the floor of the temple, we are to understand the way of holiness;
and by the chariot of Solomon, the triumphant glory of that way.
Again, in that he saith this street is gold, he would have us
to understand the worth and treasure that is laid up in the ways
of God, and of a truly gracious heart. First for the worth and
treasure that is laid up in the ways of God. They beget light (Psa
119:130), they change the heart, they lead from death, the devil,
and hell, to life, God, and the kingdom of heaven (Psa 119:9; Pro
2). In them God walks, and those that walk there also are sure to
meet with him (Isa 64:5). O this way, it is the way which 'no fowl
knoweth, and which the vulture's eye hath not seen'; 'It cannot
be gotten for gold, neither shall silver be weighed for the price
thereof.--The gold and the crystal cannot equal it; and the exchange
of it shall not be for jewels of fine gold. No mention shall be
made of coral or of pearls; for the price of wisdom is above rubies'
(Job 28:7,15-18,28). All the ways of God they are pleasantness,
and all his paths are peace, and ought to be preferred before our
necessary food (Pro 3:17).

Again, as the ways of God are thus rich, and so far above the gold
and rubies of the world, so also is that sanctified and gracious
heart, without which no man can walk in this golden street. It
is not every clown with his clumping dirty shoes that is admitted
into kings' privy-chambers and private palaces; neither doth, or
will God, at the day of New Jerusalem, suffer any to trace about this
golden street, but such as have golden feet, and that beautified
with goodly shoes. For as for this street, all that walk in it,
they must be golden men, with golden hearts, and with graces that
are 'much more precious than of gold that perisheth' (Cant 7:1;
1 Peter 1:7; Rev 3:18).

Further, in that he saith this street is gold, 'pure gold,' he
giveth us to understand also what great delight and pleasure the
Lord's people will take in his ways and ordinances in that day.
There will not then be that backwardness to do good, and to receive
God, as there is in these more dry and empty days of the gospel.
As gold is pleasing to the covetous man and worldling, so shall the
ways of God be to the saints and godly at that day. Now we have
strong corruptions and weak grace, but then we shall have strong
grace and weak withered corruptions. You that are spiritual, you
know what an high and goodly lifting up of heart one small gale of
the good Spirit of God will make in your souls, how it will make
your lusts to languish, and your souls to love, and take pleasure
in the Lord that saves you. You know, I say, what a flame of love,
and bowels, and compassion, and self-denial, and endeared affection
to God and all saints, it will beget in the soul. O! it is good
to be here, saith the gracious heart. Well, and so thou shalt be
always, if thou live to see New Jerusalem settled in her own place
(Isa 65:17-25).

Fourth. 'And the street of the city was pure gold, as it were
transparent glass.' Mark, a street of gold like glass, a street
of gold, as it were transparent glass. By glass here, as also in
verse 18, we are to understand the Word (James 1:23-25). Wherefore,
when he saith the street, the golden street, was like unto glass,
he means, that the walking and carriage of the saints at this
day shall be like unto, or according to, the Word, the life of the
saints answering the life of the Word and rule of the Lord Christ.

Again, in that he doth add to glass the word transparent, he would
have us to understand thereby these two things.

1. That the walking and ways of holiness of saints shall be more
in the power and spirit of the Word, than all along in the reign
of Antichrist they have been. For transparent glass, it is the most
clear and excellent glass, and goeth as far beyond other sorts of
glass, as he that walks in the spirit and power of the commandment
goes beyond him that only walks in the letter and outward word
thereof. Alas, the churches of Christ, at their firs assembling,
will be like the coming together of Ezekiel's bones, clothed much
with flesh and sinews, but greatly void of spirit and life (Eze
37:7,8). Wherefore the spirit, power, holiness, and majesty that
now will appear in the church, it will greatly transcend and go
beyond the spirit, power, and holiness that hath accompanied her
in former days. Then shall the sun be ashamed, and the moon confounded,
when the Lord shall reign in Mount Zion, &c. (Isa 24:23). Then
shall the sun be ashamed, that is, then shall that little light
and understanding of the Word, that hath been in the church in
the days when a third part of the glory of the gospel was hid by
the smoke of the pit, be, as it were, laid aside and be useless
(Rev 8:12; 9:2). Every saint shall be under the light of a sun
that shines seven-fold brighter, even as the light of seven days.
We see it is so in some measure at this day; what light, and with
what clearness do the saints in this day see the things pertaining
to the kingdom of God, beyond what the holy and goodly martyrs and
saints did in the days that were before us; Huss, Bilney, Ridley,
Hooper, Cranmer, with their brethren, if they were now in the world,
would cry out and say, Our light and knowledge of the word of the
Testament of Christ was much inferior to the light that at this
day is broken forth, and that will yet daily, in despite of men
and devils, display its rays and beams amongst the sons of men![18]
When the children of Israel were to depart the land of Egypt, the
Lord made known himself to them otherwise than ever he made known
himself either to Abraham, Isaac, or Jacob, their fathers (Exo 6:3).
The book also, at the recovering the church from under Antichrist,
is to be unlocked and unsealed gradually, first one seal and
afterwards another, and last of all the seventh, before which time
the book will never quite be opened (Rev 5; 6). According to that
of the angel, 'Go thy way, Daniel; for the words are closed up, and
sealed till the time of the end' (Dan 12:9). In which time (which
is the time of New Jerusalem) they shall be opened, and men shall
consider it perfectly (Jer 30:24; 23:20). Wherefore,

2. It must needs be that the church return to her old and primitive
love. For what is the cause of the want of love to Christ and one
another now, but our want of light in the things, mysteries, and
privileges of the glorious gospel of the Son of God? Wherefore
this being come, then love will reign, and have her perfect work
among the godly. Love is the very quintessence of all the graces of
the gospel, and is as transparent to them; 'the greatest of these
is charity' (1 Cor 13:13). It is the 'fulfilling of the law,' 'the
bond of perfectness,' and the most 'excellent way' (1 Cor 12:31;
Rom 13:10; 1 Cor 16:14; Col 3:14). Wherefore the Holy Ghost doth
mean, by this word transparent glass, that the height of light, and
the height of love, will be found in this city; all their things
shall be done without confused smoke and darkness, and also without
spiritual pride and desire of vain-glory: then shall they indeed
do all their things in charity, and in the feeling bowels and
fellowship of the gospel. 'Then shall the offering of Judah and
Jerusalem be pleasant unto the Lord, as in the days of old, and
as in former years' (Mal 3:4).

Alas! though now through grace the saints of God have attained to
more light and knowledge in the mysteries of the kingdom of God
than heretofore they had, yet their light is far inferior to that
which will be when this city is built. Our spiritual union and
fellowship in the very bowels of the grace and gospel of the Lord
Jesus Christ also is yet greatly defective. It is said that 'no
man was able to enter into the temple' of God, 'till the seven
plagues of the seven angels were fulfilled' (Rev 15:8). But when
the seven last plagues are spent, and when all the adversaries of
the church, which caused terror in the land of the living, shall
be laid with the uncircumcised in the pit, then look for golden
days, and not till then (Eze 32:18). Then shall this golden street
be finished; that is, then shall the light, faith, love, and
holiness of the gospel be walked in and embraced in a transparent
and transcending way. 'He shall cause them that come of Jacob to
take root; Israel shall blossom and bud, and fill the face of the
world with fruit' (Isa 27:6).

[The city has no temple.]

Ver. 22. 'And I saw no temple therein; for the Lord God Almighty
and the Lamb are the temple of it.' These words do, in my present
light, point at the end of the days of this Jerusalem here in
this world: and in so doing they signify to us, that when she is
built, she shall stand and continue in this her glorious state
afore-mentioned even until that glory be swallowed up of that which
doth excel. That they do point at the end of her day in this world,
I do gather from these particulars:-

First. Because they are the last words of the description of her
glory,-that is, these and the words ensuing, which is but one and
the same continued speech; and it is easy to conclude that John,
in this description of this city, doth, from first to last, even
from the first appearing of her as she cometh out of Babylon till
she be perfect in glory, give us the relation of it. First, I say,
showing us her descending, then her building, and afterward the
glory of that building; at the end of which also he showeth to us
with what glory he will crown this glory, even by swallowing of
her up with a far more exceeding and eternal weight of glory.

Second. Because in these words he doth absolutely cut off all
and every whit of her outward and external glory; that is, as to
outward ordinances and temple-worship, which yet was to be most
famous for a long time in this new and goodly city; which he
verifies in the eleventh chapter of this prophecy, which chapter
is a summary collecting of the church in her fall and rise under
Antichrist, which church there in her rise is this city here in
her glory in this world. He tells us there, I say, that when the
kingdoms of this world were become the kingdoms of the Lord, and
of his Christ, that 'then the temple of God was opened in heaven';
that is, temple-worship under the gospel recovered into its former
and primitive state and purity, in which it was before the coming
in of the man of sin (Rev 11:15-19, compared with 15:8). Which
temple he here utterly shutteth out, saying, 'I saw no temple
therein'; in the room of which he setteth the presence of the Lord
Jesus, and God his Father, making them to stand and be in the room
of temple and gospel-worship, in that manner as it is used while
we here live in the flesh. 'For the Lord God Almighty and the
Lamb are the temple of it.' It is true, the Lord God Almighty and
the Lamb are the temple of this church in her lowest condition,
therefore much more when she is brought into the condition that
she is in at her rebuilding; but yet, neither in her low estate,
nor yet in her highest, is it proper to say, that so long as she is
in this world, God will be a temple to her, in opposition to her
temple and gospel-worship, in outward and New Testament administrations.
Wherefore when he saith He 'saw no temple therein,' and that from
this reason, because 'the Lord God Almighty and the Lamb are the
temple of it'; he must needs aim at a state to which the church
cannot attain until her Lord comes. For then will that which is
perfect be come, and that which is in part be done away (1 Cor
13:10).

Now that the temple in this place excluded, can signify nothing
else but the outward orderly way of God's worship, which the saints
ought with conscience, in faith, to be found in till their Lord
comes, consider that our New Testament doth use the word 'temple'
three several ways: 1. For the outward order and worship or
discipline of the Gospel (Rev 11:1-3). 2. For the body of Christ,
which is his church, &c. 3. And lastly, For the Lord God Almighty
and the Lamb, which here are said to be the temple of this city.

Now then, when he saith he saw 'No temple therein,' he cannot
exclude the Lord God Almighty and the Lamb, for they are here
said to be 'the temple of it.' Neither can he shut out the church,
which is the body of Christ, for that is the city itself; yea, and
the church shall be God's temple, and God and Christ the temple
of the church for ever and ever He must therefore by this word 'no
temple,' exclude only the outward way of gospel-worship, in which
the saints in the times of the New Testament both meet and edify
each other, and also meet their God, and are blessed and refreshed
by him. Again, that this outward gospel-worship should be laid
aside while the church is in this world, before her Lord doth come
to be enjoyed by her, as touching his personal presence; it looks
too like ranting opinions, and contradiction to Scripture, for me
to believe (1 Cor 11:26). For when he comes, but not till then,
shall these things be laid aside.

Besides, that which yet confirms me more fully in this opinion,
is because herein this New Jerusalem doth most exactly answer the
city and temple, which was built after the captivity; which city
and temple being once built, it stood till Christ our Lord did visit
them in his own personal coming the first time; as the prophets
also said it should. 'The Lord, whom ye seek,' saith one, 'shall
suddenly come to his temple, even the messenger of the covenant,
whom ye delight in; behold, he shall come, saith the Lord of Hosts'
(Mal 3:1). And again, 'I will shake all nations, and the desire
of all nations shall come; and I will fill this house with glory,
saith the Lord of Hosts.' Wherefore 'the glory of this latter
house shall be greater than [that] of the former, saith the Lord
of Hosts: and in this place will I give peace, saith the Lord of
Hosts' (Hagg 2:7,9).

Now observe, that from the time of the building of the second
temple to the coming of Christ, the worship of the temple order
was to be by all most devoutly and continually observed. But when
the Lord Jesus was come, and had established his own more honourable
and New Testament dispensation, then all the former temple-worship
fell to the ground, and became, with all the instruments of
worship that there unto belonged, null and void. Yea, and it was
a derogation to his gospel to offer to uphold that former way
of worship, after he had by his own personal presence and Spirit
brought in that other dispensation. All which, I say, will be
answered by our second and New Testament New Jerusalem. For as the
Old Jerusalem was built after the Jews were come out of literal
Babylon, so is our New Jerusalem built after our coming out of
the antichristian oppression of spiritual Babylon. Again, as that
city did after she was built continue and retain her temple-worship,
until the personal appearing of Christ the first time, so New
Jerusalem shall retain and hold her outward New Testament worship
till HE comes in person the second time. After all which, as the
second temple was swallowed up of a more heavenly and spiritual
dispensation by the personal presence of Christ, so shall also
the New Jerusalem temple-worship be swallowed up by the glory of
the appearing of the person of Christ the second time; as Paul
saith, for he speaks in the person of Christ, 'Till I come, give
attendance to reading, to exhortation, to doctrine,' &c. (1 Tim
4:13).

Thus then, when this holy city doth once again appear upon the
stage, and in her own situation, and when she hath been showed in
the attire of a queen before the face of all nations, and their
kings; and when she hath by the glory of the light of her New
Testament temple, gathered, as with a net, the number of God's
elect; then she is taken into her husband's privy chamber, where
she and he alone shall be in that blessed fellowship and communion
that shall not again be once eclipsed, or in the least interrupted
to eternity.

Thus have I showed you my present light into this portion of the
Holy Scripture. If any can give me further, I hope I shall not
refuse it. But as yet, methinks this should be the genuine sense
of this place, and is the very track of John himself. For after
he had seen the wall for present safety, the foundations for
continuation, the gates for entrance, and the like, then he comes
to tell us of the glory of all, and of the street itself at last;
which indeed is the last and end of all the order of God, and to
continue till an end be put to it by mortality's being swallowed
up of life. As is yet more fully showed you in the next verse of
this description.

[The city needs not the light of sun or moon.]

Ver. 23. 'And the city had no need of the sun, neither of the moon,
to shine in it: for the glory of God did lighten it, and the Lamb
is the light thereof.'

'And the city had no need of the sun.' That is, after temple-worship
is over: this verse is added therefore for further clearing up
and illustrating of that which he said before. There he tells us
this city had 'no temple,' and here he tells us she needed neither
the light of the sun or moon. There he said, 'The Lord God Almighty
and the Lamb are the temple of it'; and here he saith, they are
the light thereof. The substance of which, in the language of the
Holy Ghost, is this: the reason why temple-worship is now gone
and over, it is because there is now no need in this city of the
light of the sun and the moon; and the reason why she hath now no
need of them, is because the Lord God Almighty and the Lamb are
to it instead of both temple and light. 'For the Lord God Almighty
and the Lamb are the temple of it.' 'For the glory of God did lighten
it, and the Lamb is the light thereof.' Whereby we may note, that
though the light in which she descended, being the purity of
temple-worship, was glorious, yet this city shall, when she is
once built, so advance from glory to glory, that at the last she
shall be more happy without the help of that light, without which
she had been for ever unbuilt, than she was by it in the midst of
the fulness of it.

'And the city had no need of the sun,' &c. The word sun is in
Scripture taken divers ways; sometimes for the true and natural
sun in the firmament; sometimes again for persecution, and the
rage of the enemy, &c. (Josh 10:12; Matt 13:6). But I take 'sun'
here not to be any of these, but for the good and pure word of the
gospel of Christ, unfolded, opened, and explained by the servants of
Christ; which sun is the same that before you find to be darkened
by the Antichristian fog and mist, which was darkened, I say,
even to a third part of it (Rev 8:12; 9:2). This sun, or word of
the gospel, Paul saith it is shadowed forth even by that which
shineth in the firmament of heaven, because as that by its light
and shining, giveth to those that have eyes, to see the glory
and excellency of this world, so by the shining and light of the
gospel is given 'the light of the knowledge of the glory of God
in the face of Jesus Christ,' and a view of the excellency of
the things of the world to come (2 Cor 4:3-6). Now, I say, though
while the church is in this world, and on this side the state of
glory, she cannot live and flourish without the shining of this
sun, but would be lifeless and lightless, and without all heat
and comfort-for it is the entrance of the law that giveth light
here, and that lighteneth the eyes, 'making wise the simple' (Psa
19:7,8; 119:130)-yet at the day of the coming of her Lord in person
she shall see far more clearly without the thus shining of the sun
than ever she did or could see with and by it. 'And the city had
no need of the sun.' For when by the light of it the whole body
of the elect have found out the way to this city, and when they
have also by this light accomplished and fulfilled all their work;
yea, when the Lord himself is come, and doth immediately communicate
far more glorious light to this city without it than ever he did
by it; what need is there then of the light of this sun? for that
is to be of use but for the time present, even until the whole of
the body of the Lord Jesus is come to the perfect measure, even
'to the measure of the stature of the fulness of Christ' (Eph
4:10-12). So then, when the body of Christ is in every sense
completed in this life by the light of the sunshine of his holy
gospel, what need of this sun? And hence it is that the word of
the gospel is called 'the word of reconciliation,' 'the word of
faith,' and 'the words of this life' (2 Cor 5:19; Rom 10:8; Acts
5:20). Wherefore, I say, it ceaseth when there is no more to be
reconciled, and when faith in all is perfected, and when this life
is put an end unto by the coming in of another. For 'when that
which is perfect is come, then that which is in part shall be done
away' (1 Cor 13:8-10).

The ministers of the gospel are of use so long as there is either
elect to be converted, or any converted soul to be perfected by that
measure of perfection that God hath appointed on this side glory;
but when this work is done, their ministry ceaseth. Wherefore,
though like the widow's sons, they are busy to borrow vessels for
the oil so long as it is running, and emptying itself out of the
great and principal barrel; yet when it ceaseth, as it will do, when
there are no more vessels to be found, then let them sit down as
they, and receive of the fruits of their labour, for the reward
of their work is then only to be enjoyed by them (2 Kings 4:1-6).

'And the city had no need of the sun, neither of the moon to shine
in it.' This word moon also, as well as that of the sun, is to be
taken divers ways in the Scriptures of truth; sometimes for the
natural one, sometimes for the world and persecutors, &c. (Josh
10:13; Rev 12:1; Psa 121:6). But moon here is to be taken for the
church of God, with reference to her life, conversation, duties,
and exemplary behaviour, in which she is conversant on this side
glory; according to that of the Song, 'Who is she that looketh forth
as the morning, fair as the moon, clear as the sun, and terrible
as an army with banners?' (Cant 6:10). When he saith, then, that
at this day there shall be here no need of the shining light of
the moon, he means that this city at this day, in the state she
is in when she hath the person of the Lamb in her, then she shall
have no need of the growth of Christianity, for they shall be all
perfect; nor no need of mortification, for there shall be no sin.
They shall not need now, as in time past, to exhort and encourage
one another to stick fast to the promise, for they shall be
swallowed up of life and open vision (2 Cor 5:4). Here shall be no
need either of prayer, of repentance, of faith, or of good works,
as afore. 'And the city had no need of the sun, neither of the
moon to shine in it.'

Now, I say, the Holy Ghost is pleased to bring in here the shining
virtues of the church under the notion of a shining moon, because,
as the church herself is compared to the moon, so her virtues are
as naturally compared to a shining light; as Christ saith, 'Let
our light so shine' (Matt 5:16); and again, 'Let your loins be
girded about, and your lights burning' (Luke 12:35; Phil 2:15).
For, indeed, while we are here, that church and congregation of
the Lord doth most shine, and most send forth the golden rays and
pleasant beams of Christianity, that is most in the exercise of
the afore-mentioned virtues. Take away the moon, and the night
is doubtful; or though the moon be in the firmament, if she hath
lost her light, the night is not thereby made more comfortable.
And thus, I say, it is first with the world, where here there is
no church to shine, or where there is a church that doth not so
shine that others may see and be lighted. For while the day of
time doth last, even the world itself hath need of the shining of
the church; but at this day this time will be no longer, because
the day of eternity will break, and by that means cause the world
that now is, even the world of the ungodly, to cease to have a
being here any longer. Therefore now no need of the moon, or of
the light thereof, to shine before that which is not.[19]

Second. Again, as the church is in her light before men as the moon
is in her light in the night to the world, so, as I said before,
this city which is called also heaven, she, even she, shall have
no need of these things, for she shall be taken up in open vision,
and shall be completely delivered from all imperfection; she shall
not need now the light of her children to provoke her and to stir
her up to this or the other act of holiness; all shall be done, all
shall be complete, the Lord himself is come. Indeed, while Christ
is absent as touching his person, and while the work of God is not
yet completely done in the church, there will be need both of the
light of sun and moon, but when the work is done, and he come,
then these things will be out of use. Thus 'the path of the just
is as the shining light, that shineth more and more unto the perfect
day' (Pro 4:18).

'For the glory of God did lighten it, and the Lamb is the light
thereof.' This is rendered as the reason why at this day both the
light of the sun and moon are needless; it is because 'the glory
of God did lighten it,' and because 'the Lamb is the light thereof.'
Now the glory of God must be understood in this place, not of that
glory that doth attend the church in this world, for that glory
doth attend the church upon the account of her purity of worship,
of temple-worship, and doth either abide on her, or withdraw itself,
according to her exact observing the rule, or declining from it,
as I have showed you in the beginning of this discourse (see the
exposition of the 11th verse). But the glory that here you read of,
it is a glory that supplieth this city without those ordinances;
yea, therefore, those ordinances, as the temple and the light
of the sun and moon, do cease because of the glory of this glory
that now is come into this city. 'The city had no need of the sun,
neither of the moon to shine in it,' mark, 'for the glory of God
did lighten it, and the Lamb is the light thereof.'

Wherefore, I say, this glory that now he speaks of, it is the
glory that shall possess this city at the end of her glory in this
world; wherefore, as saith the Holy Ghost by Isaiah the prophet,
from this day forward, 'The sun shall be no more thy light by
day, neither for brightness shall the moon give light unto thee;
but the Lord shall be unto thee an everlasting light, and thy God
thy glory' (Isa 60:19).

'For the glory of God did lighten it,' &c. Thus it was at the
finishing of the tabernacle in the wilderness, and of the temple
at Jerusalem; both which were figures, in their finishing, of the
finishing of the state of the church in this world; and it is said
of them, that in the day when they in all things were accomplished,
according to the fashion that was revealed before concerning their
order and accomplishment, that then the glory of God so appeared
upon them, that neither Moses nor Aaron was able to enter in, or
to stand therein, because of the cloud, and of the glory of the
Lord that at that time filled the house (Exo 40:33,34; 1 Kings
8:10,11). Thus you see this city descends in one measure of glory,
and is consummate in another measure of glory. The glory of the
Lord was upon the mount Sinai while the pattern of the tabernacle
was giving, but it rested on the tabernacle when the work thereof
was finished; to signify, I say, that the glory of God will rest
in his ordinances, and in his church by them, so long as ordinances
are in use; but when they are needless, then it will rest in the
church without them, and that more gloriously than ever it therein
did rest by them.

'For the glory of God did lighten it, and the Lamb is the light
thereof.' Mark, though now there shall be no need of temple,
sun, or moon, yet Christ the Lamb, or the Man who was offered in
sacrifice for our redemption, shall be of use and benefit; 'for the
glory of God did lighten it, and the Lamb is the light thereof.'
Wherefore, all that we who are the saved shall enjoy of glory and
sweetness in another world, though we shall not enjoy it from God
through Christ, by and in the ordinances, yet we shall enjoy it
through Christ the Lamb without them; 'for the Lamb is the light
of it.' by this word Lamb, he would have us understand that when
we are in glory, the blood, death, and bloody conquest that the
man Christ did get over our infernal enemies, will be of eternal
use to us; because that benefit of Christ shall not only for ever
be the foundation of our eternal felicity, but the burden of our
song of glory in all our raptures among the angels (Rev 5:9). It
will be the blood, the blood, the redeeming blood of the Lamb.
'Blessing, and honour, and glory, and power be unto him that
sitteth upon the throne, and unto the LAMB for ever and ever' (Rev
5:13). It is he in whom will be found the seven eyes, the seven
spirits of God, in whose light we shall see the heights and depths
of those springs and everlasting foundations and depths of glory
for ever; and, indeed, the conceit of the contrary is foolish
(Zech 3:9; Rev 5:6). Is not Christ the head, and we the members?
and do not the members receive their whole light, guidance, and
wisdom from it? Is not he also the price, the ground, and bottom
of our happiness, both in this world and that which is to come?
And is it possible it should be forgotten, or that, by it, our joy,
light, and heaven should not be made the sweeter to all eternity?
Our soul is now bound up in him, as in a bundle of life (1 Sam
25:29). And when we come thither, he is still the Christ, our
life; and it is by our being where he is that we shall behold his
glory and our glory, because he is glorified (Col 3:3,4; John
17:24). 'For the glory of God did lighten it, and the Lamb is the
light thereof.' As he said, 'Ye now therefore have sorrow; but I
will see you again, and your heart shall rejoice, and your joy no
man taketh from you' (John 16:22).

Thus much of this city, her descending, her fashion, her glory,
and of her wading through glory, from glory to glory.


[FOURTH. THE INHABITANTS OF THE CITY, THEIR QUALITY, AND NUMEROUSNESS.]

Ver. 24. 'And the nations of them which are saved shall walk in
the light of it; and the kings of the earth do bring their glory
and honour into it.' After this long and pleasant description of
this holy and new Jerusalem, the Holy Ghost now falleth upon a
relation of the people that shall be the inhabitants of this city,
and of their numerousness and quality.

'And the nations,' &c. The nations of the world, both of the Jews
and Gentiles.

Every one knoweth what the nations are, wherefore I need not stay
upon the explication of that, for it doth in general include the
multitude of the sinners of the world (Eph 2:1-3; 1 Cor 6:9-11;
Titus 3:3). Therefore, when he saith, the nations shall walk in
the light of this city, it is as if he had said, that at this day,
when she is here in her tranquility, the sinners and disobedient
among the sons of men shall by multitudes and whole kingdoms come
in and close with the church and house of God. These spiders shall
take hold with their hands, and be in kings' palaces (Pro 30:28).

'And the nations,' &c. For this word, 'the nations,' is a great
word, and it comprehendeth much; mark, it doth not say a nation,
or some nations, neither doth it say few or small nations,
but indefinitely, the nations, many nations, strong nations, all
nations, the nations in general; only he ties them up with this
limit, the nations of them that are saved (Isa 52:15; 60:22; 2:2).
Which yet is not so much spoken to clip off the multitude that we
suppose may then be converted, as to show us their qualifications
and happiness; as he saith by the prophet in another place, Thy
children shall be all holy, or righteous, 'and great shall be the
peace of thy children' (Isa 54:13; 60:21). 'And the nations of
them which are saved shall walk in the light of it.' Surely the
Holy Ghost would never have spoken at such a rate as this, if he
had not intended to show us that at the day of the setting up of
this Jerusalem, a great harvest of sinners shall be gathered by
the grace of the gospel. But the truth is, the Scriptures go with
open arms towards the latter end of the world, even as if they
would grasp and compass about almost all people then upon the face
of the whole earth with the grace and mercy of God. 'The earth,'
saith God, 'shall be full of the knowledge' of the glory 'of
the Lord, as the waters cover the sea' (Isa 11:9; Hab 2:14). As
he saith, also, for the comfort of the church in another place,
'Behold, I have grave thee upon the palms of my hands, thy walls
are continually before me. Thy children shall make haste; thy
destroyers and they that made thee waste shall go forth of thee.
Lift up thine eyes round about, and behold: all these gather
themselves together, and come to thee. As I live, saith the Lord,
thou shalt surely clothe thee with them all, as with an ornament,
and bind them on thee, as a bride doeth. For thy waste and thy
desolate places, and the land of thy destruction, shall even now be
too narrow by reason of the inhabitants, and they that swallowed
thee up shall be far away. The children which thou shalt have,
after thou hast lost the other, shall say again in thine ears, The
place is too strait for me; give place to me, that I may dwell.
Then shalt thou say in thine heart, Who hath begotten me these,
seeing I have lost my children, and am desolate, a captive and
removing to and fro? and who hath brought up these? Behold, I was
left alone, these, where had they been?' (Isa 49:16-21). Thus the
multitudes of the nations shall at this day be converted to the
Lord, and be made the inhabitants of this Jerusalem; as he saith
again, 'The kingdoms of this world are become the kingdoms of our
Lord and of his Christ' (Rev 11:15). And again, 'The kingdom and
dominion, and the greatness of the kingdom under the whole heaven,
shall be given to the people of the saints of the Most High, whose
kingdom is an everlasting kingdom, and all dominions shall serve
and obey him' (Dan 7:27).

And observe it, these promises are to be fulfilled in the last
days, at the time of the pouring forth of the last vial, which is
the time of the sounding of the last of the seven trumpets; for
then this city shall be built, and Lucifer fallen from heaven; then
the prisoners shall be set at liberty, and the people be gathered
together, 'and the kingdoms to serve the Lord' (Isa 2:1,2; 14:4-6;
Psa 102:20-22; Rev 11:15-17). 'Rejoice, O ye nations, with his
people, for he will avenge the blood of his servants, and will
render vengeance to his adversaries, and will be merciful unto
his land, and to his people' (Deu 32:43). Alas! it is now towards
the end of the world, and therefore now all is going, if the Lord
steps not in with the riches of his grace. Wherefore now at last,
before all be turned into fire and ashes, behold the Lord casts
the net among the multitude of fish, and the abundance of the sea
shall, without fail, be converted to Jerusalem (Isa 60:5). Though
Satan and Antichrist have had their day in the world, and by their
outrage have made fearful havoc of the souls of sinners from time
to time, yet now at length God will strike in for a share with them,
and his Son 'shall divide the spoil with the strong' (Isa 53:12).
Wherefore he now sets up this city, puts the glory of heaven upon
her, provides a new heaven and a new earth for her situation (Isa
66:22); drives profaneness into the holes and dens of the earth;
giveth righteousness authority to reign in the world (2 Peter 3:13);
and takes off the veil from all faces, that none may hereafter be
for ever beguiled by blindness and ignorance (Isa 25:7). Now shall
they make merry with the things of God; now shall all eat the fat
and drink the sweet (1 Kings 4:20; Neh 8:10,12). For 'in this
mountain shall the Lord of hosts make unto all people a feast of
fat things, a feast of wines on the lees, of fat things full of
marrow, of wines on the lees well refined' (Isa 25:6).

'And the nations of them which are saved shall walk in the light of
it.' They 'shall walk in the light of it.' That is, in the light
that is in it while it is in its purity in this world, and in
the glory of it when it is in its perfection and immortality in
another. Whence note by the way, that in the midst of all this
glory, or while the glorious light of the gospel shall thus shine
in the world, yet even then there will be some also that will not
see and rejoice in the glory hereof. But as for those, whoever
they are, they are excluded from a share in the blessed and goodly
privileges of this city. 'The nations of them which are SAVED
shall walk in the light of it.'

'And the kings of the earth do bring their glory and honour into
it.' By these words are great things held forth. He told us before
that the nations of them that are saved shall walk in the light
of it; and here he tells us that even their kings also, the kings
of the earth, do bring their honour and glory to it. The people
of the nations they are but like to single pence and halfpence,
but their kings like gold angels and twenty-shilling pieces.[20]
Wherefore, when he saith that the kings of the earth do bring
their glory and honour unto it, it argueth that the gospel and the
grace of God, when it is displayed in its own nature, and seen in
its own complexion, even then they that have most of the honour
and glory of the world will yet stoop their top-gallant[21] unto
it. 'Because of thy temple which is at Jerusalem, shall kings
bring presents unto thee' (Psa 68:29; Isa 49:22,23). 'The kings
of Tarshish, and of the isles, shall bring presents' to thee: 'the
kings of Sheba and Seba shall offer gifts. Yea, all kings shall
fall down before him; all nations shall serve him' (Psa 72:10,11).
The kings shall see and arise, and 'princes also shall worship
because of the Lord,' &c. (Isa 49:7). The kings shall come to thy
light, and princes to the brightness of thy rising (Isa 60:1-5).
'The Gentiles shall see thy righteousness, and all kings thy
glory' (Isa 62:2). Yea, 'that which had not been told them shall
they see, and that which they have not heard shall they consider'
(Isa 52:15). 'All the kings of the earth shall praise thee, O Lord,
when they hear the words of thy mouth. Yea, they shall sing in the
ways of the Lord: for great is the glory of the Lord' (Psa 138:4,5).
Thus, we see, that though in the first day of the gospel, the poor,
the halt, the lame, and the blind are chief in the embracing of
the tenders of grace, yet in the latter day thereof God will take
hold of kings.

'And the kings of the earth do bring their glory and honour into
it.' INTO IT; that is, to Jerusalem. Wherefore this city must be
built before they all of them will fall in love with her. Indeed,
I do conceive that some of them will lay their hand to help forward
the work of this city, as did Hiram with Solomon, and Darius,
Cyrus, and Artaxerxes, with Ezra and Nehemiah, at the building and
repairing the city, in the letter, in the days of old (2 Chron
2:11-15; Ezra 1:1-4; 6:1-3; 7:21). But yet, I say, the great
conquest of the kings will be by the beauty and glory of this city,
when she is built. 'thou shalt arise,' O Lord, 'and have mercy upon
Zion; for the time to favour her, yea, the set time is come. For
thy servants take pleasure in her stones, and favour the dust
thereof. So the heathen shall fear the name of the Lord, and all
kings thy glory' (Psa 102:13-15). And, indeed, before this city is
set up, and established in her own place, most of the kings and
great ones of the earth will be found employed and taken up in
another work, than to fall in love with Mount Zion, and with the
hill thereof. They will be found in love with mistress Babylon, the
mother of harlots, the mistress of witchcrafts, and abominations
of the earth (Rev 17:2,12-14; 18:3,9). They will, I say, be
committing fornication with her, and will be as the horns upon the
heads of the beast, to defend the riding lady from the gunshot that
the saints continually will be making at her by the force of the
Word and Spirit of God. They will be shaking the sharp end of their
weapons against the Son of God, continually labouring to keep him
out of his throne, and from having that rule in the church, and
in the world, as becomes him who is the head of the body, and over
all principality and power. 'These shall make war with the Lamb'
(Rev 17:14). But, I say, it shall so come about at the last, by
the illuminating grace of God, and by the faithful and patient
enduring of the saints, together with the glory that everywhere
shall now be abiding on the church and congregation of Jesus,
that they shall begin to receive a man's heart, and shall consider
things that have not been told them; wherefore at last they shall
withdraw themselves from the love of this mistress, and shall
leave her to scrape for herself in the world, and shall come with
repentance and rejoicing to Zion; nay, not only so, but to avenge
the quarrel of God, and the vengeance of his temple; and to
recompense her also for the delusions and enchantments wherewith
she hath entangled them. 'These shall hate her, and they shall make
her desolate and naked, and shall eat her flesh, and burn her with
fire' (Rev 17:16).

Now, madam, what sayest thou? The kings must come to Jerusalem,
Jezebel. Thy chamber companions will shortly, notwithstanding thy
painted face, cast thee down headlong out at the windows. Yea, they
shall tread thee in pieces by the feet of their prancing horses,
and with the wheels of their jumping chariots (2 Kings 9:30-33).
They shall shut up all bowels of compassion towards thee, and shall
roar upon thee like the sea, and upon thy fat ones like the waves
thereof (Jer 50:41,42). Yea, when they begin, they will also make
an end, and will leave thee so harbourless and comfortless, that
now there will be found for thee no gladness at all, no, not so
much as one piper to play thee one jig. The delicates that thy soul
lusted after, thou shalt find them no more at all (Rev 18:12-22).
'Babylon the glory of kingdoms, the beauty of the Chaldees' excellency,
shall be as when God overthrew Sodom and Gomorrah. It shall never
be inhabited, neither shall it be dwelt in from generation to
generation; neither shall the Arabian pitch tent there, neither
shall the shepherds make their fold there. But wild beasts of the
desert shall lie there, and their houses shall be full of doleful
creatures. And owls shall dwell there, and satyrs [that is, the
hobgoblins, or devils] shall dance there. And the wild beasts
of the islands shall cry in their desolate houses, and dragons
in their pleasant palaces; and her time is near to come, and her
days shall not be prolonged' (Isa 13:19-23). Thus wilt thou come
down wonderfully. For 'in thee have they set light by father and
mother; in the midst of thee have they dealt by oppression with the
stranger: in thee have they vexed the fatherless and the widow.
In thee are men that carry tales to shed blood: and in thee they
eat upon the mountains, in the midst of thee they commit lewdness'
(Eze 22:6-10). God hath smitten his hands at thy dishonest gain,
and all the blood which hath been in the midst of thee; God will
be avenged of thee, but will not meet thee as a man (Isa 47:1-3).
You 'have cast lots for my people,' saith God: you 'have given a
boy for a harlot, and sold a girl for wine, that they might drink.'
You have made havoc of my young converts to satisfy your lusts;
therefore, 'What have ye to do with me, O Tyre and Sidon, and all
the coast of Palestine? Will ye render me a recompence? And if ye
recompence me swiftly and speedily, will I return you recompence
upon your own head' (Joel 3:1-4). I will throw it as dirt in your
face again. And never talk of what thou wast once, for though
thou wast full of wisdom, and perfect in beauty, though thou hast
been in Eden, the garden of God, yea, though every precious stone
for some time was thy covering, and thou the very anointed cherub
that covereth, walking upon the mountain of God, and in the midst
of the stones of fire, yet because-by reason of the multitude of
thy merchandize-thou hast sinned, and art filled with violence.
'Therefore God will cast thee, as profane, out of the mountain of
God, and will destroy thee, O covering cherub, from the midst of
the stones of fire'; yea, he will cast thee to the ground, and lay
thee before kings, that they may behold thee. And 'all they that
know thee among the people shall be astonished at thee: thou shalt
be a terror, and never shalt thou be any more' (Eze 28:12-19).
'And when thou art spoiled, what wilt thou do? Though thou clothest
thyself with crimson, though thou deckest thee with ornaments of
gold; though thou rentest thy face with painting, in vain shalt
thou make thyself fair, thy lovers will despise thee, they will
seek thy life' (Jer 4:30).

'And the kings of the earth do bring their glory and their honour
into it.' Mark, they do not only forsake the crimson harlot, neither
do they content themselves with eating her flesh and burning her
with fire, but they come over, they come over to Jerusalem; they
are conquered by the grace of Christ and wisdom of the Son of God.
They shall make war with the Lamb, but the Lamb shall overcome
them, for he is King of kings and Lord of lords, and those that are
with him are called, and chosen, and faithful. Now they shall all
give way to the government of the King of kings, the governor of
the Jews (Ezra 6:7), and shall with gladness delight to see him
rule his spouse with his own law, rules, and testament; they shall
play the pranks of Jeroboam no longer, in making calves to keep
the people from going up to Jerusalem to worship. Now they shall
count him also king of nations, as well as king of saints; and he
shall wear the crowns, and they shall seek to him (Rev 19:12,15;
Jer 10:7; Isa 52:15; 2 Chron 9:23).

[The city secure, the gates always open.]

Ver. 25. 'And the gates of it shall not be shut at all by day for
there shall be no night there.'

This is the effect of what you read before, namely, of the coming
in of the kings and great ones of the earth to this Jerusalem. For
when the whore is made desolate and naked, and burned with fire,
and when the kings also that loved her, and that maintained her,
are come in, and have closed with the glory and beauty of this
city, then what need is there to shut the gates? Alas, all the
injuries that the kings and great ones of the earth have done to
the church and spouse of Christ in these days of the New Testament,
it hath been through the instigation and witchcraft of this mistress
of iniquity. 'The horseman lifteth up both the bright sword and
the glittering spear' (Nahum 3:3,4), against the saints of God,
by reason of the multitudes of the whoredoms of the well-favoured
harlot, the mistress of witchcrafts, who selleth nations through
her whoredoms, and families through her witchcrafts. Wherefore
I say, this gentlewoman being laid in her grave, and all her fat
ones gone down to the sides of the pit, these kings will change
their mind, and fall in love with the true and chaste matron, and
with Christ her Lord. Now when this is thus, this city must needs
be safely inhabited as towns without walls, and as a place near
to which there is neither thief nor ravenous beast (Isa 2:4; Jer
33:16; Zech 2:4; 14:11).

Persecutors, while they remain in their spirit of outrage against
the church and people of God, they are frequently in the Scripture
compared to the venomous dragons, fierce lions, and ravenous wolves
(Jer 51:34,37). All which at this day shall be driven out of the
world, that is, so out, as never to molest the church again, or to
cause a gate of this city to be shut, through fear, against them;
as he saith by the prophet, 'In the habitation of dragons where
each lay, shall be grass, with reeds and rushes' (Isa 35:7). In the
habitation of dragons, that is, even in the places of persecutors,
where each lay, shall be food for the flock of Christ. The dragon
is a venomous beast, and poisoneth all where he lieth! He beats
the earth bare, and venoms it, that it will bear no grass, as do
the persecutors where they inhabit and lie. But behold, the days
do come in which these dragons shall be removed, and the ground
where they lay be made fruitful and flourish, so that even there
shall be places for the flocks to lie down in. 'In the habitation
of dragons, where each lay, shall be grass, with reeds and rushes.
No lion shall be there, nor any ravenous beast shall go up thereon;
but the redeemed of the Lord shall walk there, and the ransomed of
the Lord shall return and come to Zion with songs, and everlasting
joy upon their heads; they shall obtain joy and gladness, and
sorrow and sighing shall flee away' (Isa 35:7-10). According to
that of Moses, the Lord 'will give peace in the land, and ye shall
lie down, and none shall make you afraid.' For 'he will rid evil
beasts out of the land,' and the sword shall not go through it more
(Lev 26:6). 'And my people shall dwell in a peaceable habitation,
and in sure dwellings and in quiet resting-places' (Isa 32:18).

'And the gates of it shall not be shut at all by day, for there
shall be no night there.' This word DAY we may understand two
ways; either for the day of bringing in to fill this city, or for
the day of her perfection and fulness. Now if you take it with
reference to the day in which her converts are coming in, as indeed
it ought, why then, the gates shall not be shut at all. 'Thy gates
shall be open continually, they shall not be shut day nor night,
that men may bring unto thee the forces of the Gentiles, and that
their kings may be brought' (Isa 60:11).

But again, this day of grace, and of conversion of sinners, it must
be looked upon either as the church is in captivity and persecution,
or as she is out. Now, as she is in captivity, so her longest day
is usually accompanied with a black and doubtful night of temptation
and affliction. Wherefore this day here being spoken of, it is
the day of grace that she shall have even when she is absolutely
delivered from the rage of the beast, false prophet, and whore.
Wherefore he is not content to say, the gates shall not be shut at
all by day, but adds withal, 'for there shall be no night there';
as who should say, I know that commonly in the day of the church's
affliction she is accompanied with nights as well as days, but
it shall not be so here; 'Thy sun shall no more go down, neither
shall thy moon withdraw itself; for the Lord shall be thine everlasting
light, and the days of thy mourning shall be ended' (Isa 60:20).

Wherefore John, considering this, doth quite exclude the night, saying,
'There shall be no night there.' Indeed after this New Jerusalem
hath had her golden day in this world, I say, just towards the
ending thereof, she will yet once again be beset with raging Gog
and Magog, which enemies will, after the long safety and tranquility
of this city, through the instigation of the devil come upon the
breadth of the earth, and encamp about this holy city (Eze 28; 29).
But behold in the midst of this intention to swallow her up, the
Lord rains fire and brimstone from heaven and destroys them all;
so that God, I say, though he may bring one only evening upon this
holy city after her long peace and rest among the sons of men, yet
he shall not bring one night upon her, nor cause a gate thereof
to be shut for ever. The sun shall now stand still in the midst of
heaven, and this night shall be thus prevented by this marvellous
judgment of God (Josh 10). As another prophet saith, 'At evening
time it shall be light' (Zech 14:7). That is, though her enemies
will at last still make, through their enmity, one only attempt
to swallow up all in everlasting oblivion, yet they themselves
shall fall down dead upon the mountains of Israel, and be a prey
to this Jerusalem. Thus there will be only day accompanying the
inhabitants of this city, 'For there shall be no night there.'

[The glory and honour of the nations brought into it.]

Ver. 26. 'And they shall bring the glory and honour of the nations
into it.' This, as I said before, is to show us how heartily, and
how unfeignedly, both the nations and their kings shall now come
over to New Jerusalem. They come hand in hand, not the people
without their prince, nor the prince without his people, though
it will, and must be so, in the times of persecution; but now,
together 'they shall bring the glory and honour of the nations to
it.'

Again, I told you before that the Jews shall at this day be converted
to the Christian faith, and shall have a great name and much of
heaven upon them in this city. For, indeed, they are the first-born,
the natural branches, and the like. Now when he saith, they shall
bring the glory and honour of the nations to it, I cannot think
that by this should we understand only, or yet principally, the
outward pomp and treasure of the world, but that rather by honour
and glory we are here to understand the heavenly treasure and glory
that the saints shall continually pour forth into one another's
bosoms in this city. In this city, I say, for at this day, as
I have formerly showed you, there will be found no treasure any
where but at Jerusalem; every saint shall be here, every grace
shall be here, the precious stones of the sanctuary, the precious
sons of Zion shall not then, as now, lie scattered, some in the
world, and some in mistress Babylon's lap; neither shall any thing
pertaining to the church's privileges be found in her at all for
ever. There shall be heard no more at all in her any harpers,
trumpeters, pipers, or any other heavenly music in her; neither shall
there be any more the sound of a millstone to grind us bread, nor
the light of a candle to guide us in the house, nor yet the voice
of the bridegroom, Christ, nor of the bride his wife, to tempt
or allure any that are seeking the way of life, to stay with her
(Rev 18:22,23). All these things shall be brought to Jerusalem (2
Chron 36:7). Christians, you must understand that there is a time
when all the treasures of the church are to be found in Babylon,
as in the days of old; but at this day, when this city is built,
not any of them shall be found there, but all shall be brought
and delivered up to Jerusalem again, as was also foreshown in the
type; and all places shall be void of the treasure of heaven, but
Jerusalem (Ezra 6:1-6; 7:13-16).

Wherefore by the glory and honour of the nations in this place, I
understand that all the treasures of the church, and all the graces
that at this day lie scattered here and there, some in one place
and some in another, they shall be found no where at that day
but in this city, in the church that walks according to rule. Now
the reasons why I take this honour and glory to be meant of these
things are-

First. Because thus it was in the time of the building of Jerusalem
after the captivity, the treasure of the Jews, which was become
the treasures of the provinces of Babylon, was again restored and
brought to Jerusalem, as you may see by the scriptures now cited.

Second. Because I find indeed, that the milk and honey of the land
of Canaan-which are, in our gospel language, the gifts, graces,
and treasures of the church-it is called, 'The glory of all lands'
(Eze 20:6). Now, I say, seeing the milk and honey, which are the
comforts of the church and her treasure, is called 'The glory of
all lands,' I take glory and honour in this place to signify the
same thing also (Cant 4:11).

Third. Because also I find, by comparing the prophets, that the
Christian's glory and honour lieth mostly, even principally, in
heavenly and spiritual things; as in faith, love, experience of
God, of grace, of Christ, and spiritual life. I read that, at the
building of this city, the Jews and Gentiles shall meet together,
and that at that day they shall mutually be partakers of each
other's glory. The Gentiles 'shall milk out, and be delighted in the
abundance of the glory' of the Jews: and the glory of the Gentiles
shall be again extended unto the Jews like a mighty flowing stream
(Isa 66:10-13). But I say that this glory and honour should consist
in outward things, or that the glory that is merely carnal should
be principally here intended, I confess it grates too near the
ground for me to believe or rejoice in it. Alas, I find that those
souls that have not now the tenth part of the spirit and life of
heavenly things that shall then be poured forth; I say, I find
that these are trampling on the world, and disdain the thoughts
of being taken with its glory. Wherefore much less will it be
esteemed in that day, when the glory and goodness of God shall in
that manner break forth. Again, can it be imagined that the chief
of the glory that the Gentiles should bring to the Jews after a
sixteen hundred years warming in the bosom of Christ; I say, is
it imaginable that the great crop of all they have reaped should
consist in a little outward trumpery? Or if it should, would it be
a suitable medicine in the least to present to the eyes of a broken
and wounded people, as the Jews will be at that day? Or if they
glory that the Gentiles at that day shall suck from the Jews were
such as this, would it at all be as life from the dead to them
in a gospel sense. The church of the Gentiles shall be a wall to
the Jews at their return; but such a wall as will chiefly consist
in spiritual and heavenly safeguard, and in outward, because of
that (Rom 11:13-15). I am a wall, saith she, and my breasts are
towers, on which the Jews will build upon her a palace of silver
(Cant 8:8-10). But must this wall, I say, consist chiefly in outward
glory, in the glory of earthly things? or must this silver palace
be of that nature either? No verily, but when God hath built the
city Jerusalem, and put his church into such a state, that upon
all her glory shall be a defence of heaven, then shall the Jews,
by their coming into this city, build, by their experience, a
palace for spiritual and heavenly pleasure, to solace and comfort
their brethren withal. In a word, then, by glory and honour in
this place, we are chiefly to understand the spiritual and heavenly
things of this city, which, in the times of the reign of Antichrist,
have lain, some among the potsherds of the earth, some again under
the stairs, some under this abuse, and some under that (Psa 61:3;
Cant 2:14). All which shall be brought by the souls that shall be
converted, forthwith to this city, the church, where will be the
treasury of God, into which every one at that day shall throw in
of their abundance; but as for the glory of the world, the saints
shall be above it, it shall be with them as silver and wood was
in the days of Solomon, even as little worth as the stones in the
street in their account (Isa 27:13; 1 Kings 10:21).

[None but visible saints shall enter.]

Ver. 27. 'And there shall in nowise enter into it any thing that
defileth, neither whatsoever worketh abomination, or maketh a lie:
but they which are written in the Lamb's book of life.'

I am not yet convinced that the highest church-state that ever
was, or ever will be in this world, could possibly be so, all of
them, the elect of God, but that there would get in among them
some that had not saving grace; the same also I believe touching
the state of this Jerusalem. But yet this I do believe again, that
the right and gospel-pattern is, that none be admitted into church
communion but such who are visible saints by calling (1 Cor 1:1; 2
Cor 1:1; Eph 1:12; Phil 1:1). The substance of which these words
import, 'There shall not enter into it any thing that DEFILETH,
or that worketh abomination, or that maketh a lie.' Which words
do principally strike at a people that appear to be loose, wicked,
or ungodly; of which sort indeed, not one shall here at any time,
no, not in any wise, be admitted entrance. For now shall all the
forms, and all the ordinances, and all the forms of the goings
out of the church of God, and the comings into it, be so exactly
opened to these people, and they so punctual and distinct in the
observation of them, that it will not be possible that a Canaanite
should be here for ever again found any more (Eze 43:10,11; 44:6,8).
'This is the law of the house upon the top of the mountain-the whole
limit thereof shall be most holy. Behold, this is the law of the
house' (Eze 43:12; Joel 3:17; Zech 14:21).

And as there shall at this day be none admitted here, but such as
are in truth visible saints, so none must here continue, but they
that continue such. If any of those stones that are put in for
building into the house of God, shall afterwards have the plague
found on them, then the priest shall command that such stones
be taken away and cast into the unclean place that is without the
city (Lev 14:40). And observe it, that congregation on earth that
admits only of such persons as are visible saints by calling and
profession-though possibly some of them, as in the case of Judas
and Demas, may be known to God to be non-elect-yet that church
is holy round about the limits thereof (Num 19:22; Eph 5:11; Heb
12:15; 2 Thess 3:6,14; 1 Cor 5:6,11-13). Provided, also, that if
at any time after that the plague appears, they ordinarily proceed
to deal with them, as here things will be done to a tittle and a
hair's breadth. Now the reason why the church may be said to have
some within her that are non-elect, and yet be counted holy still,
it is because the church is to judge of persons by their words
and lives; they know not the heart absolutely, and therefore if in
word and life a man be as he ought, he is to be accounted a visible
saint, and orderly ought to be received of the church as such. So
that I say, as I said before, these words of barring out sinners
out of the church, they are not to be understood as if they intended
that those should be debarred visible communion that in word and
life appeared visible saints, that are so judged by the rules of
Christ's testament; but that such should be from it shut out that
appeared visible sinners. Those that are defilers, workers of
abomination, and makers of lies, none of these shall enter.

But 'they which are written in the Lamb's book of life.' These words
explain the matter: those, and those only, shall enter here, that
are found written in the Lamb's book of life. Now, by book of
life we are to understand two things in the Scriptures of truth.
First, either the book of God's eternal grace and mercy through
Christ, in which all the elect are recorded for ever. Or, Secondly,
that book of life in which the Lord Jesus hath all recorded that
are visible saints by calling; for, for both these there is a book
of life. For the first of these, I judge these Scriptures do suit
(Luke 10:20; 2 Tim 2:19; Phil 4:3). And for the second, these with
that in the text (Exo 32:32,33; Rev 22:19).

Now the book of life in this place must not be so strictly taken
as if it included those only that were elect of God to eternal
life, but must be understood of that book wherein are recorded
the rules and bounds of visible church-communion; and so all those
that, through the gifts and operations of special or common grace,
do fall within the compass of those rules and bounds. Thus it was
in the type at the return out of captivity, none were to be admitted
entrance into the church but those that could show their privileges
by genealogy and the records of the church; and to others it was
said that they had neither portion, nor lot, nor memorial, in
Jerusalem (Ezra 2:62,63; Neh 7:64,65; 2:20).

Now that by book of life in this place we are to understand that
book that hath in it the bounds and liberties of this city, and
so every one that falleth within the compass of these bounds and
privileges visibly; consider,

First. They that are visible matter for visible church-communion,
they shall be found within this city, and yet there shall not
enter any, but those that are written in the Lamb's book of life.

Second. Now visible church-communion doth not absolutely call for
only invisible saints, neither can it; for if the church were to
join with none but those whom they knew to be the very elect of
God-as all invisible saints are-then she must join with none at
all; for it is not possible that any church should be so infallible
to judge in that manner of the elect, as to discern them always,
and altogether, from the non-elect, which cannot be an invisible
saint.

Third. By book of life therefore, in this place, we are to understand,
I say, that book that hath written in it every visible saint,
whether they be elect or not; and so such a book that is capable
of receiving in a man at one time, and of blotting of him out
again, as occasion doth require, at another. Which thing is only
applicable to that book which binds and looses on the account of
a man's being a visible saint or a visible apostate. Which thing
is only applicable to the visible rules of receiving or shutting
out of visible church-communion; which rules being the rules of
Christ's New Testament, it is proper to call it the book of life;
and is about the matter of going in or going out of this very city
so called. 'If any man shall take away from the words of the book
of this prophecy, God shall take away his part out of the book
of life, and out of the holy city, and from the things which are
written in this book' (Rev 22:18,19). O how happy is he who is
not only a visible, but also an invisible saint! (Rev 3:5). He, he
shall not be blotted out the book of God's eternal grace and mercy,
when others are liable to loose a share, not only in heaven, but
to be for ever blotted out of the book that approveth of visible
believers also.

Fourth. But again, to explain the matter yet more: in the visible
church there are not only sons, but servants-that is, not only
those that are truly elect, but such as have received a gift for
the perfecting of the church under Christ, in his service here in
this world (Eze 46:16,17). Now, I say, the servant for the time
present hath his place in the church as well as the son, though not
the place of a son, but of a servant, even a place of service, as
of preaching, prophesying, administering the ordinances that are
given to the church, and the like (1 Cor 12:7; Eph 4:11,12). All
which a man that hath not grace may do, and that by the appointment
of Christ; thus was Judas, Demas, Hymeneus, Phyletus, and others,
who sometimes were the servants of Christ in the church, and did
minister for him to them; yet themselves, notwithstanding, such
as were all that time strangers and aliens to the life and power
and saving operations of the justifying and preserving grace of
the gospel (1 Cor 13:1-4; Matt 25:14-18). As he saith also by the
prophet Isaiah, 'strangers shall stand and feed your flocks, and
the sons of aliens shall be your ploughmen, and your vine-dressers'
(Isa 61:5). For verily Christ will give to those that have not
his saving grace, yet great knowledge and understanding in the
mysteries of the kingdom of God, and will also make them for profit
and advantage in his church, to feed their flocks, to plough up
the fallow ground of their hearts, and to dress their tender vines.
Yet, I say, they themselves shall not be everlastingly saved, for
they want his saving grace. As Christ saith, 'The servant abideth
not in the house for ever, but the son abideth for ever' (John
8:35). As he saith again in another prophet, 'If the prince give
a gift unto any of his sons, the inheritance thereof shall be his
sons, it shall be their possession by inheritance; but if he give
a gift of inheritance to one of his servants, then it shall be
his to the year of liberty, after it shall return to the prince;
but his inheritance shall be his sons for them' (Eze 46:16,17).
Some indeed have grace as well as gifts; now they that are such the
profit of their gifts shall be rewarded by virtue of their grace;
but as for them that have only a gift, when the work of a gift is
done, then they cease to be any longer of use in the church, and
therefore are forthwith shut out of the same, but the son abideth
for ever. Thus you see that as visible church-communion doth not
absolutely call for the elect only, but admits, and that by the
book of rules, all that are visible and open saints by calling, so
also the Lord Jesus himself doth, and will use some in his church
as his officers and servants, that yet in a strict sense are neither
his sons nor members, who yet are within the bounds of that book
of life that here he speaks of, as is evident, because with Christ's
allowance they are admitted into communion with his church, and by
him also furnished with gifts and abilities to profit and edify
withal. Now observe, such a one is admitted, though but a servant,
yet not by the church, because but such a one. The church receiveth
no man upon the account of gifts alone, but upon the account of
the appearance of grace, as of gospel-repentance, of the confession
of faith, and of a conversation suitable to the same; all which
a man that is not elect may have the notion of, yea, the power,
though not the saving power (Heb 6:4,5).

Fifth. Further, this which I have said about the visible
church-communion, and so consequently about the book of life, it
must needs be a gospel-truth: yea, a thing for truth in this New
Jerusalem: because, besides what hath been said, there will be found
in this city, even at the coming of the Lord Jesus, which coming
of his will not be for some time after the building and setting of
it up, I say, there will be then found among them foolish virgins,
and such who have not the saving grace of God in their souls.
But yet, 1. These very souls shall be counted by the church, yea,
by Christ himself, for virgins; that is, such as had not defiled
their profession. 2. And will be such virgins as have, and hold
every one her lamp, even as the wise themselves. 3. Such virgins
as were, every one of them gone forth from the pollutions of
this evil world. 4. And so such as continued visible saints, even
till the bridegroom came (Matt 25:1-10). For then, it is said in
the margin, they cried, Our lamps are going out. These, I say,
be those gifted people that will have place in the church, and so
place in the book of life here mentioned, which yet will, though
they continue hid from the church, be discovered in the day of
the Lord to be such as had only a gift, but not grace, and shall
for their secret sins be cut off and cast away, notwithstanding
they were visible saints all their days.

To conclude then: If the Scripture saith, that none that defileth,
or that worketh abomination, or maketh a lie, shall enter into his
holy city which yet is but the church on earth, with what face can
defilers think and say they shall possess a part among the church
which is in heaven? Again, If many that have received gifts from
God, and that may be serviceable in his house, shall yet be put
out of doors at the coming of the Lord, what will they do that have
been and yet continue both giftless and graceless, as visibly as
the light that shineth? And that instead of being the ploughmen and
vine-dressers of the church, prove thieves, robbers, persecutors,
and the like! Yea, if many that are within the bounds of that book
of life that hath the records and rules of a rightly constituted
visible church may yet perish, what will become of them that never
were so much as written therein? Must they not perish rather? 'And
whosoever was not found written in the book of life, was cast into
the lake of fire' (Rev 20:15).

Rev. 22:1.-'And he showed me a pure river of water of life, clear
as crystal, proceeding out of the throne of God and of the Lamb.'


[FIFTH. THE PROVISION AND MAINTENANCE OF THE CITY, BY WHICH IT
CONTINUETH IN LIFE, EASE, PEACE, TRANQUILITY, AND SWEETNESS FOR
EVER.]

Having thus showed us this city, her fashion, glory, inhabitants,
and the like, he now comes to show us her provision and maintenance,
wherewith she is kept in safety, life, peace, and comfort, &c.

[Its drink the river of life.]

'And he showed me a pure river of water of life.' This water of life
is nothing else but the manifold grace of God in Christ let forth
to the inhabitants of this Jerusalem, wherewith she is watered
and replenished, as the earth with rain from heaven, for the good
of those that drink thereof. For both the word water and that of
life, they are but metaphorical sayings, under which is held forth
some better and more excellent thing. And indeed it is frequent
with God in Scripture to speak of his grace and mercy under the
notion of waters, of a fountain, a sea, and the like (Zech 13:1;
Micah 7:18,19).

[It is called water.] Now it is called water, First, Because no soul
can be cleansed, or effectually washed from its guilt and filth,
but by the grace of God (Eph 1:7). 'I washed thee with water, yea,
I thoroughly washed away thy blood from thee,' 'and thou becamest
mine' (Eze 16:8,9). Second, It is called water, because it also
quencheth the spiritual thirst of them that by faith do drink
thereof (Isa 41:18). I will give, saith Christ, to him that is
a-thirst, of the fountain of the water of life freely (Rev 22:17).
And again, 'He that drinketh of the water that I shall give him,
shall never thirst' (John 4:14).

[Water of LIFE.] Further, As it is called water, so it is called
'the water OF LIFE,' and that upon a diverse account. First, Because
it is that which recovereth the soul that drinketh thereof from
the death of sin and the curse of God, to a principle of life and
heavenly blessing. 'And it shall come to pass that every thing that
liveth, which moveth whithersoever the rivers shall come, shall
live' (Eze 47:9). Second, It is called 'the water of life,' because
that from it comes all those heavenly and spiritual quickenings
and revivings, that (like aqua vitae [water of life]) do fetch
again, and cheer up the soul that was sinking and giving up the
ghost in this world. 'There is a river, the streams whereof shall
make glad the city of God' (Psa 46:4). Third, It is called 'the
water of life,' because it healeth the soul of all its spiritual
infirmities and diseases, wherewith by reason of the remainders of
sin, the creature is most sadly annoyed and infected. 'And there
shall be a very great multitude of fish,' of men he means (Matt
4:19), 'because the waters shall come thither; for they,' these
fish, 'shall be healed, and every thing shall live whiter the river
cometh' (Eze 47:9). Fourth, and lastly, It is called 'the water
of life,' because that whosoever doth effectually drink thereof,
shall die no more, but the water that Christ shall give him shall
be in him a well of water, springing up in him to eternal life;
wherefore he calleth it in another place, 'the living water,'
because the quality and nature of it is to beget, to increase, to
maintain, and preserve life (John 4:10-14).

[Water of lifer clear and PURE AS CRYSTAL.] 'And he showed me a
pure river of water of life, clear as crystal,' &c. Mark, it is
water, water of life, pure water of life, and clear as crystal.
These words, 'pure' and 'clear,' and that as 'crystal,' they are
added upon a double account. First, To show you that it is grace
alone that saveth the sinner; and, Second, To show you that at this
day the doctrine of this grace will be by itself alone without
the commixture of that dirt and trash that for a long time, even
to this day, hath been thrown into it.

First, It showeth us that it is grace alone that saveth the sinner,
pure grace, grace that admits of nothing of ours to be in the
least a helper in the matter of our happiness; we are 'justified
freely by his grace, through the redemption that is in Christ
Jesus.' As he saith by the prophet, 'I will pour CLEAN water upon
you, and ye shall be clean, and from all your idols will I cleanse
you' (Eze 36:25).[22] 'Not for your sakes do I this, saith the
Lord. Be ye ashamed and confounded for all your own evil ways,
O house of Israel' (vv 32,33). It is clean water, indeed-it is
clear in the nature of it, clear in the gift of it, and clear in
the working of it. It washeth freely, thoroughly, and perfectly.
'From all your idols will I cleanse you' (v 25; 16:9; Rev 21:8).

Second, This word pure, and clear as crystal, it also showeth
us that at the day of New Jerusalem, the doctrine of grace shall
be cleansed from all those dirty and muddy inventions that sin,
Satan, and the wisdom of this world hath thrown into this river,
and into its goodly crystal streams; I say at this day they shall
not come near it, neither shall the rubbish they have already cast
into it any more be there for ever. 'I will destroy all the beasts
thereof [the beastly men he means] from beside the great waters,
neither shall the foot of man trouble them any more, nor the hoofs
of beasts trouble them. Then will I make their waters deep, and
cause the rivers to run like oil, saith the Lord God' (Eze 32:13,14).

'And he SHEWED me a pure river of water of life, clear as crystal,'
&c. In that he saith he saw this river, he giveth us in a mystery
also to understand how openly and plainly this river shall in
all its crystal streams and currents be apprehended and seen by
the children of this city; for in this vision he doth as it were
represent in his person the children of New Jerusalem; as God said
to Ezekiel in another case, 'Thou shalt be a sign,' 'and they shall
do as thou hast done' (24:22,27). So here, I saw, saith John, a
pure river of water of life. I am in this a sign to the house of
the Israel of God, and to the inhabitants of this city; they shall
do as I have done, and shall also see as I have seen. As saith
the church and people of this city, 'As we have heard, so have we
seen, in the city of the Lord of hosts' (Psa 48:8). And hence it
is called an open fountain, because it shall be no more shut up
or kept close for ever (Zech 13:1,2).

[Whither this water goes and its extension.]

'And he showed me a pure river of water of life, clear as crystal,
PROCEEDING out of the throne of God.' This word, proceeding, hath
also in it two things: First, An implicit declaration whither it
goes; and, Second, A discovery of its gradual extension to those
to whom it goes.

First. Touching to whom, or whither it goes, it is let out both
to the Jews and Gentiles indifferently; and so it never yet was
since the foundations of the Jewish church; for in the time of the
Old Testament it did run to the Jews in special, and in the time
of the New Testament, hitherto, unto us the Gentiles in special.
O! but now it shall in this manner be extended to sinners no longer;
not now to the Jews without the Gentiles, nor again to them without
the Jews, but equally and alike to both, and on them both it
shall work alike effectually. 'It shall be in that day,' saith
the prophet, 'that living waters shall go out from Jerusalem; half
of them toward the former sea, and half of them toward the hinder
sea' (Zech 14:8). By 'living waters' here, you are to understand
the same with this in the text; by 'the former sea,' the people
of the Jews, for they were God's former people; and by 'hinder
sea,' the people of the Gentiles, for they are the younger son. And
because the whole world consisteth of these two people, therefore
Ezekiel in his vision puts them both together, calling them the
fish of one great sea, to which this water of life shall run, and
upon whose fish it shall have a like operation, even to heal them,
and make them live, without respect either to this or that party.
'It shall come to pass that the fishers,' that is, the gospel
ministers, 'shall stand upon it,' the rivers, 'from En-gedi even
to En-eglaim; they shall be a place to spread forth nets; their
fish shall be according to their kinds, as the fish of the great
sea, exceeding many' (Eze 47:10). As another prophet saith, 'The
abundance of the sea shall be converted to thee' (Isa 60:5). Thus
much touching whither this water goes.

[Second.] And now to come to the manner of the extension of it, in
the way of its proceeding. A thing that proceeds, it doth what it
doth gradually, that is, by degrees. First, it comes or goes so
far, and then further, and afterwards further than that, till at
last it ascends to the height and uppermost degree that is allotted
for its perfection. All which the Holy Ghost would have us gather
out of this word, 'it proceedeth,' or that John saw this holy water
'proceeding.' The which the prophet Ezekiel in a mystery unfoldeth
to us, saying, the first time he passed over this water it was up
but to his ankles; the second time he passed through, it proceeded
to his knees; the third time, to his loins; and last of all, became
a river to swim in (Eze 47:1-3).

1. It is but up to the ankles, that is, but shallow; and signifies
that, first, the soul is but a little child in God's things, such
as the apostle calls babes, children, 'little children' (1 John
2:12).

2. Then from the ankles it proceeds to the knees, that is, somewhat
higher than the ankles; and signifieth that the Christian groweth
from a child to a young and strong man, one that is now gotten
deeper into the things of God, and that is able to tug with and
overcome the wicked ones (1 John 2:13).

3. After this it proceeds higher, even up to the loins; this
signifies that as grace makes men children of God, and his young
men, so also it maketh them fathers and ancients in his church;
it makes them grave, knowing, solid guides, and unfolders of the
mysteries of the kingdom; these are such as are instructed into
the kingdom of God, and that can bring out of their treasury things
new and old.

4. It yet proceeds higher, even to be above the head, a river to
swim in, and that such a river as can by no means be passed over.
This signifieth our launching into eternity; our being beyond
all heights, depths, lengths, and breadths in the open vision and
enjoyments of grace. 'For there the glorious Lord shall be unto
us a place of broad rivers and streams, wherein shall go no galley
with oars, neither shall gallant ships pass thereby' (Isa 33:21).
Thus we begin children, and wade up to the ankles in the things
of God; and being once in, it riseth and proceeds to come up to
our knees, then to our loins, and last of all to be a river to
swim in; a river so wide, so deep, and every way so large, that
it can in no wise be passed over.[23]

[Whence and from whom this water comes.]

'And he showed me a pure river of water of life, clear as crystal,
proceeding out of the throne of God, and of the Lamb.' Having
thus spoken to the water what it is, as also to whom it extends
itself, and how it proceeds, he now comes to show us from whence
and from whom it doth come. It proceeds, saith he, 'from the throne
of God and of the Lamb.' Out of the throne of God; this throne of
God, it is, in another place, called the mercy-seat, and throne of
grace, from which, as always, so now in a special manner he will
issue forth of himself in the glory of the gospel of the grace of
the Lord and Saviour Jesus Christ to the inhabitants of this city
(Exo 25:22; Heb 4:16). When he saith, therefore, that it doth
proceed out of the throne of God, it is as if he had said, I saw
that from the yearning bowels of the great God did flow continually
the living streams of the everlasting fountains of grace, and
that not only to, but in the midst of this city, wherewith her
inhabitants are continually watered, and their pastures kept always
green and flourishing. 'Ho, every one that thirsteth, come ye to
the waters' (Isa 55:1).

'Proceeding out of the throne of God and of the Lamb.' In that
this water of life is said to proceed not only out of the throne
of God, but also of the Lamb, it signifieth and holdeth forth unto
us two special things:

First. That the throne of God is also made the throne of the Lord
Jesus Christ, upon which he, as a reward of his sufferings and
victory over sin, Satan, and all evils, is set down, and upon which
he sits and rules as Lord and Chief of all worlds. He is set down
on the right hand of power, on the right hand of the Majesty on
high; as he saith, 'To him that overcometh will I grant to sit with
me in my throne, even as I also overcame, and am set down with my
Father in his throne' (Rev 3:21). This being thus, it signifieth
that this city shall have her enjoyments of life, peace, and joy
in the Holy Ghost, by virtue of the kingship of the Lord Jesus
Christ, as well as by the virtue of his priestly and prophetical
office. The church doth in our days know a little what joy, peace,
and life is to be enjoyed from Christ, even through that dark and
glimmering sight that she hath of the offices of Christ in a mist;
but she feels not yet what joy she shall have, and what peace she
shall enjoy when her Lord, in all his offices, is manifest before
her, and when he in the glory of them doth reign in the midst of
this Jerusalem. There are none of the offices of the Lord Jesus
yet upon the throne in his church on earth, though they be all upon
the throne in heaven. O! but the day is coming that they shall be
all upon the throne in the church on earth; when they shall, each
of them in its full length, breadth, height, and depth, bear sway
among his people, and before all men. 'Then the moon shall be
confounded, and the sun ashamed, when the Lord of hosts shall reign
in Mount Zion, and in Jerusalem, and before his ancients gloriously'
(Isa 24:23).

'O that thou wouldest rend the heavens, that thou wouldest come
down, that the mountains might flow down at thy presence!' (Isa
64:1). O that the day were come that the smoke should go forth of
the temple of God, that men might enter into it, and there meet
with God upon the throne, and with Jesus in him upon the throne
in all his offices! It will be thus, thou Zion, shortly, 'and great
shall be the peace of thy children' (Isa 54:13).

[Second.] The second thing observable is, that as all grace comes
from out of the throne of God, so it also proceeds or comes out of
the throne of the Lamb; that is, no grace comes to any but through
the victory and conquest of the Lord Christ. We are 'justified
freely by his grace, through the redemption that is in Christ
Jesus' (Rom 3:24). And again, 'We have redemption through his blood,'
even 'the forgiveness of' our 'sins, according to the riches of his
grace' (Eph 1:7). By which we may gather that when these things
come to be in their own purity among us-that is, when grace runs
clear without the dirt and mud of the traditions of men commixed
therewith-then will all that hold up false and erroneous opinions
be washed away. For this river will not only wash away the sins
and filthiness of those that are truly gracious; but it will also
destroy the heretic and erroneous person;[24] it will be to them
at that day as the Red Sea was to the Egyptians of old; which sea,
though it was a wall on this hand and on that to the children of
Israel, yet it destroyed the Egyptians that assayed to go through
it as Israel did (Heb 11:29). The reason also why we are at this
day in such confusion in matters of religion, it is for want of the
clear and pure streams of this river of water of life; all which
will be mended when there is but one river to water this city, and
that too the pure river of the water of life, in all its streams
as clear as crystal; then shall all drink in all things into one
Spirit, and be watered with the same dews of heaven.

Thus much of the water of life that belongeth to this Jerusalem.

[Its food the tree of life.]

Ver. 2. And 'in the midst of the street of it, and on either side
of the river, was there the tree of life, which bear twelve manner
of fruits, and yielded her fruit every month; and the leaves of
the tree were for the healing of the nations.' This tree of life is
the Lord Jesus Christ; and that he is here called a tree, rather
than by other of his names, it is to show us how fruitful and exceeding
advantageous he in all his benefits will be to the inhabitants of
this city. This is that tree under whose branches the fowls of
heaven shall now most safely lodge, and find relief from the hot
and fainting beams of the persecuting sun of this world, as the
Word doth there inform us (Matt 13:31,32).

[The situation of this tree in the midst of the city.] Now before
I come to speak to this tree, touching the manner of its fruit,
and its often bearing, with the efficaciousness of its leaves,
which here he saith doth heal the nations; I will take notice of
one or two general things that lie before me, from the standing
of the tree in the midst of the street of this city.

First then, In that he saith this city hath a tree of life in it,
he alludes to the garden of Eden, the pleasant paradise that God
began the world withal; whereby he signifieth that as the world
began with a paradise, so also it shall end with a paradise, when
sin and Satan have done their worst. This New Jerusalem shall be
the wind up of the world, and in it shall stand the tree of life,
as well as there stood one in the goodly garden, which was the
beginning thereof. In which paradise there shall be not tree of
knowledge, or the law of works, to bear sway, and to cause that
the sons of God shall be thrust out thence for their eating of
its forbidden fruits; no, the tree of life alone shall here bear
sway and rule, whose fruit is only healthful, and the leaves thereof
for medicine.

[1.] Now this tree of life being in the midst of this city, it
signifieth that the inhabitants of it shall be sweetly shadowed,
refreshed, and defended with its coolness, and also sweetly
nourished and comforted with its dainties. And hence it is that the
Scriptures do hold him forth in his benefits to his church under
these very notions. 'As the apple-tree among the trees of the wood,
so is my beloved among the sons. I sat down under his shadow with
great delight, and his fruit was sweet to my taste' (Cant 2:3).
Indeed the shadow of this tree of life, as always it is refreshing
to the tempted and weary, so now it will be far more. 'They that
dwell under his shadow shall return; they shall revive as the
corn, and grow as the vine; the scent thereof shall be as the wine
of Lebanon' (Hab 14:7). Mark, (1.) His shadow will make us return,
that is, to our first love; to the days of our youth, to our young,
fresh, tender, and flourishing faith, love, and self-denial, that
we received in the days of our espousals. (2.) As it will make us
return to these, so it will make us revive in these; they shall
return and revive, they shall revive as the corn; as the corn doth
when, in the heat of summer, after long scorching, it is covered
with cool clouds, and watered with the bottles of heaven. (3.) As
it shall make them return and revive, so it shall make them grow;
they shall grow as the vine, that is, speedily, fruitfully, and
spreadingly. (4.) This is not all, but the smell of saints in
those days shall be excellent: 'They shall revive as the corn,'
they shall 'grow as the vine,' and shall send forth their scent 'as
the wine of Lebanon.' This tree is a perfuming tree, and makes them
also that abide under the shadow thereof to smell as sweet-smelling
myrrh; it makes them smell as the wine of thy grace, O Lord, and
as the fragrant ointments of heaven. When the spouse did but touch
where her Lord had touched afore her, it made her 'hands drop
with myrrh, and her fingers with sweet-smelling myrrh' (Cant 5:5).
O they will be green, savoury, reviving, flourishing, growing
Christians, that shall walk the street of New Jerusalem! 'I am,'
saith he, 'like a green fir tree. From me is thy fruit found'
(Hosea 14:8).

[2.] But again, As he shall be thus profitable to his people for
shadow and reviving, so he will be in the midst of the street of
it for food, for refreshing and replenishing that way. 'I sat down
under his shadow with great delight,' said she, 'and his fruit was
sweet to my taste.' Ezekiel tells us that this tree is all trees;
and on the bank of the river, on this side, and on that, were all
trees for meat (Eze 47:12). Indeed Christ is all trees; yea, there
is more to be found in him for the food of the soul, than there
can be on all trees for the food of the body. He is a fir-tree
for tallness, greenness and strength; he is an olive for fatness,
a vine for sweetness and goodness, for therewith is refreshed
the heart both of God and man (Hosea 14:8; Rom 11:17; John 15:1,2).
What shall I say, He is the almond-tree, the fig-tree, the apple-tree,
all trees; The tree of life also in the midst of the paradise of
God (Cant 2:13).

To conclude.-Seeing Christ is said to be in the midst of the street
of this city, it showeth unto us with what, at all occasions, the
actions of the saints of this city shall be seasoned. The street,
you know I told you, is the way of holiness in this city, the place
of spiritual recreation and solace. Now in the very midst of this
street there stands this tree, which being thus, it showeth us how
wonderfully Christ, as a tree of life, will be in all the words
and deeds of the inhabitants of this Jerusalem; they will walk
in Christ, they will talk in Christ, they will do all they do in
Christ, or rather Christ will be found in all their ways; even as
the tree of life is found in the midst of the street of this city:
'they shall walk up and down in his name, saith the Lord' (Zech
10:12).

Again, In that this tree is said to stand in the midst of the
street, it showeth unto us how common and free his benefits will
now be also. The plumbs, and figs, and grapes, and apples of this
tree, will be open to every passenger: not a boy nor a girl, that
now shall play in thy street, O Jerusalem, but shall eat of the
fruits of the tree that stands in the mist of thee, as of common
things (Jer 31:4,5).

[Second.] 'And in the midst of the street of it, and ON EITHER
SIDE of the river was there the tree of life.' As this tree doth
stand in the midst of the street of this city, so it also standeth
on each side of the river of the water of life, of which you have
heard before. Now when he saith, the tree is on either side of
the river; whence by the way note yet again, that both the water
of life, and also the tree of life, they are both to be enjoyed
by the inhabitants of this city in the way of holiness; the tree
is in the midst of the street, and the river runs through or between
the very tables of the heart of this tree of life; on either side
of the river was there the tree of life.

Again, In that it is said that this tree of life is on either side
of the river; it argueth that they who come at any time at this
river for water to quench their thirst, and to make them live,
they must come to it by the tree of life, which is Christ. In more
easy terms, read it thus: There is none can partake of the grace
of God but by the man Christ Jesus, which is this tree of life (Col
2:3,9). For this tree, this Christ, doth stand on either side of the
river, to signify that all grace to us comes through his bloody
wounds, death and victory (John 1:16). 'I am the way,' saith Christ,
'and the truth, and the life; no man cometh to the Father but by
me' (John 14:6).

'And on either side of the river was there the tree of life.' Mark,
but one tree, and yet such a tree whose body reached as far as
the river reached: indeed Ezekiel saith this tree is all trees
for meat, yet not to show that there are more trees of life than
one, but to show that all that can be thought of that is good for
soul-nourishment, is to be found in this one, that is, in Christ
Jesus. And it is further evident that though he saith all trees,
as if he meant many, yet he spake but metaphorically, to show
thereby the fulness of Christ; because John doth understand him so,
calling it one tree, to wit, 'the tree of life.' But mark again,
so far as the river goes, so far the tree goes, so that where you
cannot find the tree of life, be sure there is none of the water
of life. No Christ, no grace. 'He that hath the Son hath life,
but he that hath not the Son of God, shall not see life, but the
wrath of God abideth on him' (John 3:36; 1 John 5:12). For 'on
either side of the river was there the tree of life.'

[The fruits of this tree.] 'Which bare twelve manner of FRUITS.'
This word fruits, it may be taken two ways-either as it relates
to God, or as it relates to man, for, as I said before, the fruit
of this tree refreshes the heart both of God and man (John 9:9,14).

[1.] Now if it be taken with reference to God, then it signifieth
the complete satisfaction that by the worthiness of the fruits of
the passion of Christ is given to God for the salvation of the
church; this city of God (Dan 9:24,26). He suffered to finish
transgression, to make an end of sin, and to bring in everlasting
righteousness; by this, I say, is the heart of God refreshed, and
in this doth it rest (Matt 3:17).

[2.] If fruit here be taken with reference to men, then it signifieth
the happiness and glory that those for whom he died and rose again
should receive by this means. His fruit, I have showed you, is
sweet to the taste of his church, which fruit is the effect of
his undertaking for sinners and the comfortable savour of it in
the soul.

[The variety of the fruits.] 'Which bare twelve manner of fruits.'
In that he saith the fruits are twelve, he herein alludeth,

1. To the twelve tribes of the Israel of God; for which twelve tribes
here will be found a suitable measure of food, healing food: 'I
will multiply the fruit of the tree,' saith God, and also 'the
increase of the field, that ye shall receive no more reproach of
famine among the heathen' (Eze 36:30).

Again, These that John calleth 'twelve manner of fruits,' the prophet
Ezekiel calleth 'all manner of fruit for meat.' For indeed, as
I showed before, there is that to be found in Christ, both for
fulness and variety, that is not to be found in heaven and earth
beside. Here is fruit for body, fruit for soul, fruit for babes,
fruit for strong men, fruit for fathers, yea, for glorified saints
and angels. Fruits, variety of fruits, even twelve manner of fruits.

2. By twelve manner of fruits, he doth also allude to the apostles,
who are called twelve, and are those who have made provision
for the house of God, according to the twelve-fold manner of the
dispensation of God unto them, and of the twelve-fold manner of
operation of that holy Spirit which wrought in every one of them
severally as he pleased. Which twelve were before figured unto us
by the twelve offices of king Solomon, the type of Christ, which
twelve were to make provision for the house of the king, according
to the season of the year, and each man his month in the year (1
Kings 4:7). Which very thing the Holy Ghost also doth here cast
his eye upon, and that makes him bring in the words of 'every
month,' saying, it yields its fruit 'every month.' For indeed,
whatever you read of concerning this city, in this description of
John, you find something or other in the writings of the prophets
that giveth ground for such expressions. Wherefore seeing the
officers of Solomon were twelve, and the apostles of Christ twelve
also; and seeing the officers of Solomon made provision for his
house, each man his month in a year, and the fruits of this tree
of life are called twelve manner of fruits, I do take the twelve
manner of fruits here to be signified by the provision of Solomon's
officers, according to the twelve seasons of the year, and they
a type of the twelve-fold doctrine of the twelve apostles of the
Lord Christ, for it is their doctrine that is the bread of the
church, yea, the milk for the babe, and the strong meat for men (1
Thess 2:7; 1 Cor 3:2; Heb 5:11-14).

[The abundance of the fruits.] 'And yielded her fruit every month.'
As this confirmeth what I have said before, so it further showeth
us these three things. First, That the effectual fruits of Christ
for the saving of the world, they are to be had especially at
certain seasons. It 'yielded her fruit every month.' Second, It
showeth also that at the building of this Jerusalem, these seasons
will be very thick and quick; she yielded her fruit 'every month.'
Third, It showeth us also the abundance of provision that this
holy city shall then enjoy from the tree of life, even all manner
of fruit every month.

First, For the first, that the gospel hath and will be especially
effectual at certain seasons for the saving of the sons of men;
it is showed us by the descending of the angels into the pool of
Bethesda to trouble the water, which as it was at certain seasons,
so he that in those seasons first stepped in, he only was made
whole of whatsoever disease he had (John 5:4). It is showed us also
in that parable of the Lord's hiring men to work in his vineyard;
which time of hiring, though it lasteth in general from the first
hour to the eleventh, yet so as that there were vacant seasons
between hiring-times and hiring-times, quite through the whole
day; he went out at the first, third, sixth, ninth and eleventh
hour, and not at every hour, to hire labourers (Matt 20:1-6).
For as God hath appointed out beforehand the number of his elect,
so also he hath determined in his good pleasure the day of their
bringing in, and will then have them as certainly as the wild
ass is found in her month (Gal 1:15,16; Hosea 6:11; Jer 2:24). Of
which times and season, because men are ignorant, therefore they
should with all faithfulness wait upon God in all the seasons of
his grace for their souls, even as he did for his body; who because
he would be there at all seasons, brought thither his bed and couch
to rest there (John 5:8).

Second, As by the fruit of this tree being yielded at certain
seasons, we may gather that there are certain seasons in which the
word in an especial manner shall be blessed and made successful
to the salvation of many souls. So again, in that he saith this
fruit is yielded every month, it signifieth that in the days of
the building of the city, the New Jerusalem, these seasons will
be very thick and quick. 'Lift up thine eyes,' saith God to this
city, 'all they gather themselves together, they come to thee; thy
sons shall come from far, and thy daughters' from the ends of the
earth. 'All the flocks of Kedar shall be gathered together unto
thee' so that thou wonderingly shalt say, 'Who are these that fly
as a cloud, and as the doves to their windows!' (Isa 60:4,7,8).
For 'I will make all my mountains a way, and my highways shall be
exalted. Behold these shall come from far; and lo these from the
north, and from the west, and those from the land of Sinim' (Isa
49:11,12).

Third, In that she is said to yield not only fruit, but all manner
of fruit; and that not only one manner of fruit now, and another
then, but all manner of fruit, and that every month; it argueth
also that at this day Jerusalem shall have abundance of heavenly
and spiritual provision, and of variety of dainties for her solace
and refreshment; always new, I say, and immediately from the tree.
The fruits of the vine shall at that day be upon the mountains of
Samaria, and shall be eaten 'as common things,' saith the prophet
(Jer 31:5). 'Fear not, O land, be glad and rejoice; for the Lord
will do great things. Be not afraid, ye beasts of the field, for
the pastures of the wilderness do spring; for the tree beareth
her fruit; the fig-tree and the vine do yield their strength. Be
glad, then, ye children of Zion, and rejoice in the Lord your God;
for he hath given you the former' and the latter 'rain moderately,
and he will cause to come down for you the rain, the former rain
and the latter rain in the first month; and the floors shall be
full of wheat, and the fats shall overflow with wine and oil. And
I will restore to you the years that the locust hath eaten, the
canker-worm and the caterpillar, and the palmer-worm' hath eaten.
'And ye shall eat in plenty, and be satisfied, and praise the name
of the Lord' (Joel 2:21-25). And then shall every one not only sit
under his own vine, and under his own fig-tree, but from thence they
shall call each to other, to give to each other their dainties,
and none shall make them afraid (Zech 3:10).

[The virtue of the leaves.] 'And the leaves of the tree were for
the healing of the nations.' By leaves here, we may understand the
blessed and precious promises, consolations, and encouragements,
that by virtue of Christ's undertaking for us, we have everywhere
growing upon the new covenant; which promises and encouragements
they are and will be most freely handed to the wounded conscience
that will be tossed upon the restless waves of doubt and unbelief,
as was the olive leaf by the dove brought home to Noah, when he
was tossed upon the waves of that outrageous flood that then did
drown the world (Gen 8).

But again, by this word, the leaves, you may conceive that still
he hath his eye to the paradise in which at first God placed Adam
and his companion, for it was to leaves they fled for covering
after they had transgressed against their Maker (Gen 3:7). Now
then, in his saying the leaves are for healing; it is as if he
had said, the paradise that will be towards the latter end of the
world will far outstrip the paradise that first was planted in the
beginning thereof; for as the tree of life, which is the Christ and
Saviour, shall stand where did the tree of the knowledge of good
and evil, which is the old covenant and law of works: so the leaves
of this tree shall be for healing, and for covering the nakedness
of poor transgressors, though the leaves that Adam found in the
first paradise, do what he could, did leave him naked.

Christ's leaves are better than Adam's aprons. Ezekiel saith that
these leaves are for medicine (47:12), that is, they are for
healing, saith John; the which may most fitly be applied to the
blessed promise of grace. For as a leaf for medicine, when applied
to a sore in the body, doth supple, mollify, and heal the wound;
so the word of promise, when rightly applied to the soul, it doth
supple, mollify, and heal the wounded conscience. 'He sent his
word and healed them, and delivered them from their destructions.
O that men would praise the Lord for his goodness, and for his
wonderful works to the children of men!' (Psa 107:20,21).

'And the leaves,' &c. There is yet another mystery lieth in these
words.

He doth not say, and the fruits thereof are for the healing of the
nations, but the leaves, by which he would have us to understand
that all the benefits and privileges that we do receive from
Christ, they are as inferior to the glory we shall have from him
when we come to heaven, as inferior, I say, as the leaves are to
the fruit. Again, the comfort and sweetness that at any time we
receive from the Lord, it is not before but after a promise is
suitably applied, even as the fruit of the tree with which the
body is comforted is not before but after the leaves have put
forth themselves. Wherefore Christ might well say to Nathaniel,
and that after he had received some refreshments from a leaf, 'Thou
shalt see greater things than these' (John 1:50); and Paul, that
yet 'a far more exceeding and eternal weight of glory' is laid
up for all believers (2 Cor 4:17). For indeed, indeed, the glory
that God hath prepared for us against the day of God, it doth and
will more outstrip the most high enjoyment of the highest saint in
New Jerusalem, notwithstanding their enjoyment will be so eminent,
than doth the sweetest fruit outstrip the leaf that hangeth on
that tree. 'And the leaves of the tree were for the healing of
the nations.' If the leaves be so good, O Lord, let us enjoy the
fruit; and not a little, or earnest, but the whole harvest thereof
in thy kingdom. Thus much touching this water and tree of life.

[The ease, peace, and tranquility of the city.]

Ver. 3. 'And there shall be no more curse: but the throne
of God--shall be in it; and his servants shall serve him.' This
is the conclusion of the whole discourse, and it showeth unto us
the blessed effect of the blessed recovering of this city to her
first and primitive state. These words, therefore, they are only
applicable to this state of the church. For there hath no state of
the church been yet in the world but that state hath been liable to
a curse; but this state, to wit, the state she will be in at her
building again, will be a state without parallel, a state properly
her own.

'And there shall be no more curse.' By curse in this place we
are chiefly to understand, not the taking away of the curse, the
eternal curse which separates between God and the soul for ever-for
so the curse in this sense hath always been taken away by virtue
of the terms, the general terms of the new covenant, and that in
common for every saint in all ages (Gal 3:13)-but by curse here we
are to understand that, or those curses that do, and have frequently
befallen the church for her sin and apostasy; as namely, the giving
up his people to their own darkness and ignorance; his suffering
them to swerve from his true worship and ordinances: his giving
them up into the hand of those that hate them, to become among
them a hissing, a taunt, a reproach, and a by-word, as it is at
this day (Zeph 1:12-17; Psa 43:28; Jer 29:18; 44:8,12). His taking
away from them the means, to wit, the outward word of the gospel,
and suffering them to be even at the point to famish for the want
thereof (Amos 8:9-13). These and other things are the curses that
he here saith shall be no more among his people; for indeed they
shall not, because the gospel-pattern shall never be removed
more, nor their light to see, nor their love to practise, never
be diminished more. Their defence, also, 'shall be the munition
of rocks; bread shall be given them, and their waters shall be
sure' (Isa 33:16). As here, you find the tree and river of the
water of life are fixed now in the midst of this city. Wherefore
now the church, as I have all along showed you, shall have her sun
at the height, her light as the light of seven days, and shall go
no more down for ever. Also she shall never be pulled down. She
shall be a tabernacle that shall never be pulled down, neither
shall one of the cords thereof be loosed, or one of her stakes
again removed (Isa 33:20).

'There shall be no more curse: but the throne of God shall be in
it.' Indeed, here lieth the reason of all blessedness to any people,
even the presence of God. Now the presence of God is with his
people, either at times or seasons, or all together. He will not
be to this city a God of times and seasons, even like a way-faring
man that tarries but for a night, as he used to be to his people
of old, but here he will abide, rest, and dwell (Zeph 3:17; Jer
14:8,9; Zech 2:10,11). I will dwell in the midst of Jerusalem,
and my house shall be built in it, saith the Lord. And, again,
'I will dwell in the midst of Jerusalem for ever' (Eze 43:9).
Wherefore John considering this, he saith, there shall be here
no more any curse, but the throne of God. God will now, when he
returneth to Jerusalem, bring his seat with him to signify his
sitting down in the midst of his people, to be their company-keeper
for ever.

[Import of the word THRONE.] 'But the throne of God--shall be in
it.' By this word 'throne,' we are to understand yet further these
particular things-

First. How blessed a state this city will be in at all times for
the answer of prayer! The throne of God will be in the midst of
them; the throne of grace, the mercy-seat, they will be open now
to all the inhabitants of this city; yea, the fame thereof shall
so spread that it shall be rumoured among all the nations that in
Jerusalem God will be found speedily; that in Jerusalem the God of
heaven and eternal mercy is found at all times by them that seek
his face. 'Mine house,' said he, 'shall be called a house of prayer
for all people' (Isa 56:7). Yea, many people, and strong nations,
shall at that day come to seek the Lord at Jerusalem, and to pray
before the Lord. And at that day the very fasts of the house of
God 'shall be to the house of Judah joy and gladness, and cheerful
feasts; therefore, love the truth and peace' (Zech 8:19-22).

Second. The throne of God being now established in this city, what
a government, what rule, what a life of holiness and godliness,
what dread and majesty will now be in the hearts of all the sons
of this city! How to a hair's-breadth will he command and guide
them with his eye at all times, when they should either turn to
the right hand or to the left. What wisdom, I say, what holiness,
what grace and life will be found in all their words and actions?
(Isa 48:17). The throne of God is among them, from which there
will come continual influence, light, and splendour, into all their
hearts. 'Hear ye the word of the Lord, O ye nations, and declare
it in the isles afar off, and say, He that scattereth Israel will
gather him and keep him, as a shepherd doth his sheep. For the
Lord hath redeemed Jacob, and ransomed him from the hand of him
that was stronger than he. Therefore they shall come and sing in
the height of Zion, and shall flow together to the goodness of the
Lord, for wheat, and for wine, and for oil, and for the young of
the flock, and of the herd, and their soul shall be as a watered
garden, and they shall not sorrow any more at all' (Jer 31:10-12).

Third. The throne of God being in this city, there is also thereby
discovered what sway and commanding an authority this city will
have at this day, as I have already showed you, over all the earth
(Isa 2:9,10). 'The Lord also shall roar out of Zion and utter his
voice from Jerusalem, and the heavens and the earth shall shake,
but the Lord will be the hope of his people, and the strength of
the children of Israel' (Joel 3:16). This was figured forth by the
throne of Solomon, in the days when that city was in its prosperity;
which throne, to show the majesty and commanding awe that then that
city had over all, both far and near, it had, for the bearers of
the steps, twelve lions, six on this side, and six on that side
of the throne (1 Kings 10:18-20). This city shall then be the head
and chief, but the tail and reproach no more. 'Glorious things are
spoken of thee, O city of God' (Psa 87:3).

'And his servants shall serve him.' That is, HIM ONLY. Indeed his
servants serve him always, but yet withal they do too too often
serve with the wills and lusts of men, even in their service
and worshipping God; that is, they serve him in much affliction,
temptation, fear, and persecution; but then they shall serve him
without any of these. Yea, 'they shall take them captives, whose
captives they were, and they shall rule over their oppressors.
And it shall come to pass in the day [O city] that the Lord shall
give thee rest from thy sorrow,--and from the hard bondage wherein
thou wast made to serve' (Isa 14:2,3), and thou shalt serve the
Lord thy God 'without fear, in holiness and righteousness before
him all the days of thy life' (Luke 1:74,75).

'And they shall see his face.' This also argueth a very great
dispensation of grace and mercy to this Jerusalem. When God did
deliver up his people into the hand of the king of Babylon, he
said it should be done in fury and in anger, and that for their
wickedness he would hide his face from his city (Deu 31:17; Jer
33:5). Wherefore, by the sight of his face here, we are to understand
that glorious visible appearance of God that then will be for
this city and people in the face of all the world (1 Peter 3:12).
For by the face of God we are to understand the discovery of his
severity, providences, and wonderful outgoings among the sons of
men (Job 6:8-13). As also the glorious breaking forth of grace,
mercy, and forgiveness through Christ Jesus, all which the people
of God shall then most marvellously see and behold (Heb 1:1-3; 2
Cor 4:6).

First. They shall see his severity and judgments upon the whore.

Second. They shall see how God, by his strange judgments and works
of wonder, hath brought this about. 'Who shall not fear thee, O
Lord, and glorify thy name? for thou only art holy: for all nations
shall come and worship before thee, for thy judgments are made
manifest' (Rev 15:4). 'They that are delivered from the noise of
archers in the places of drawing water, there shall they rehearse
the righteous acts of the Lord, even the righteous acts towards
the inhabitants of his villages in Israel' (Judg 5:11).

Third. And as for his mercy, they shall see that their horn is
exalted, and that they are near to him. 'Praise ye the Lord' (Psa
148:14).

'And his name shall be in their foreheads.' And 'his name.' That
is, his fear and image, it shall appear in all their doings.
Sometimes he saith he will write his fear and law in their hearts
and minds. Which fear and law is all one with that which in this
place he calleth his name in their foreheads. The forehead of a
man is the place above all parts of the body that is most naked and
plain to be beheld of all that pass by; wherefore, when he saith
their Father's name shall be in their foreheads, it is as if he
had said, the profession of my people shall now be open, and the
beauty of it apparent to all beholders; 'I will make' them, saith
God, 'a name and a praise among all people of the earth, when I
turn back your captivity before your eyes' (Zeph 3:20). Every face
shall then shine with oil, as well as every heart be replenished
with milk and wine. This was held forth by the memorial that the
Israelites were to wear, at God's command, between their eyes;
which memorial was the doctrine of unleavened bread and of the
paschal lamb, the doctrine of faith and holiness (Exo 13:6-9; 1 Cor
5:8). Wherefore, by name here, he means the faith and holiness of
the gospel, which in those days shall walk openly with honour,
with reverence, and esteem before all men. At this day the world
will, as I have said, be so far off from opposing and persecuting,
that they shall wonder, and tremble, and fear before this people;
yea, be taken, affected, and pleased with the welfare of this
beloved. 'The mountains and the hills shall break forth before
her into singing, and all the trees of the field shall clap their
hands' (Isa 55:12). 'All nations shall call them blessed, for they
shall be a delightsome land, saith the Lord of hosts' (Mal 3:12).
The waters of Noah shall now be no more, the tumultuous multitudes
shall now be gone, and there will be no more sea (Isa 54:9; Psa
65:7; 89:9; Rev 21:1,2). Now therefore the doves may be gathering
their olive-branches, and also find rest for the soles of their
feet, while the ark shall rest upon the mountains of Ararat (Gen
8:4,5).

'The wolf also shall [now] dwell with the lamb, and the leopard
shall lie down with the kid; the calf and the young lion and the
fatling together, and a little child shall lead them.--The lion
shall eat straw like the ox. And the suckling shall play on the
hole of the asp, and the weaned child shall put his hand on the
cockatrice' den. They shall not hurt nor destroy in all my holy
mountain, saith the Lord' (Isa 11:6-9; 56:2-5).

Blessed is he whose lot it will be to see this holy city descending
and lighting upon the place that shall be prepared for her situation
and rest! Then will be a golden world; wickedness shall then be
ashamed, especially that which persecutes the church. Holiness,
goodness, and truth, shall then, with great boldness, countenance,
and reverence, walk upon the face of all the earth. 'From the
rising of the sun, even unto the going down of the same, my name
shall be great among the Gentiles; and in every place incense
shall be offered unto my name, and a pure offering: for my name
shall be great among the heathen, saith the Lord of hosts' (Mal
1:11). It will be then always summer, always sunshine, always
pleasant, green, fruitful, and beautiful to the sons of God. 'And it
shall come to pass in that day that the mountains shall drop down
new wine, and the hills shall flow with milk, and all the rivers
of Judah shall flow with waters, and a fountain shall come forth
of the house of the Lord, and shall water the valley of Shittim.--And
Judah shall dwell for ever, and Jerusalem from generation to
generation' (Joel 3:18,20). 'And the name of the city from that
day shall be, The Lord is there' (Eze 48:35). O blessedness! 'And
he said unto me, These sayings are faithful and true: and the Lord
God of the holy prophets sent his angel to show unto his servants
the things that must shortly be done' (Rev 22:6).

I conclude therefore with that earnest groan of Moses, the man of
God, 'O satisfy us early with thy mercy, that we may rejoice and
be glad all our days.--Make us glad according to the days wherein
thou hast afflicted us, and the years wherein we have seen evil.
Let thy work appear unto thy servants, and thy glory unto their
children. And let the beauty of the Lord our God be upon us; and
establish thou the work of our hands upon us; yea, the work of our
hands establish thou it' (Psa 90:14-17). Amen.


FOOTNOTES:


1. The note upon this passage in the Genevan or Puritan version,
with which Bunyan was familiar, is, 'God will raise up in his
church such as shall rule and govern for the defence of the same,
and instruction of his enemies, under Messiah, whom the prophet
calleth here the Lord and Head of this kingdom.'-Ed.

2. From the Genevan or Puritan version.

3. 'Set out' render prominent, plain, or conspicuous.-Ed.

4. In Bunyan's days, a few fanatics from among the Fifth Monarchy
men conceived that the millennium had arrived, and that it was
their duty to take possession of the kingdom for Jesus. They were
mad enough, like the late Mr. Courtnay, to imagine that their
bodies were invulnerable, and they marched out to seize London.
A few of the trained bands soon encountered them, some were shot
and the rest were punished, and this absurd attempt was at an end
in a few hours. This gave the enemies of true religion a pretext,
which they eagerly seized, of charging these absurd notions upon
all who feared God, and a severe persecution followed. To deprecate
and counteract these reports, Bunyan is very explicit in noting
the difference between a spiritual and a temporal kingdom.-Ed.

5. 'Spices' is from the Genevan version; our authorized text has
'powders.'-Ed.

6. Referring to the attempts made in Bunyan's days to introduce Popery.
It is admirably shown in the Pilgrim's Progress, p. 193-'This is
the spring that Christian drank of; then it was clear and good,
but now it is dirty with the feet of some that are not desirous
that pilgrims here should quench their thirst.'-Ed.

7. All authority in the church is strictly limited to the written
Word. Throw away then to the owls and the bats all tradition,
and the power of the church to decree rites and ceremonies. It is
treason against God to suppose that he omitted anything from his
Bible that his church ought to do, or commanded that which may be
neglected, although human laws may authorize such deviation.-Ed.

8. The walls do not go from or leave the foundations, but, resting
upon them, they gradually ascend to perfection.-Ed.

9. Anabaptist was the name given to those who submitted to be baptized
upon a profession of faith, because, having been christened when
infants, it was called re-baptizing.-Ed.

10. 'Hub'; an obstruction, a thick square sod, the mark or stop at
the game of quoits.-Ed.

11. These observations apply to such churches as admit to the
Lord's table unconverted persons, because they have passed through
certain outward ceremonies; and to those who refused to admit the
most godly sayings, because they had not submitted to an outward
ceremony.-Ed.

12. See Isaiah 8:19. 'To peep and mutter,' as pretended sorcerers
or magicians attempting their incantations against the truth.-Ed.

13. This is an allusion to the ancient English pastime of combat,
called quarterstaff.-Ed.

14. Bunyan most accurately traces the pedigree of God's fearers,
who, at the expense of life, maintained the spirituality of divine
worship. He commences with our early Reformers, Wickliff and Huss,
to the later ones who suffered under Mary; continues the line of
descent through the Puritans to Bunyan's brethren, the Nonconformists.
All these were bitterly persecuted by the two lions-Church and
Sate. The carnal gospellers, that confused heap of rubbish that
crawled up and down the nation like locusts and maggots, refers to
the members of a hierarchy which were ready to go from Popery to
Protestantism, and back again to Popery, or to any other system,
at the bidding of an Act of Parliament.-Ed.

15. 'Virtue'; strength, efficacy, power.-Ed.

16. 'To travel and trade,' means to pursue or labour in an habitual
course, exercise, or custom, as, 'Thy sin's not accidental but a
trade.'-Shakespeare. Or, trade wind.-Ed.

17. The perfect unity of the Christian world is not likely to take
place before the glorious meeting in the holy city, under the
personal reign of Christ. The divisions among Christians arise,
as Bunyan justly says, from antichristian rubbish, darkness, and
trumpery; the great evil arising from difference of opinion, is
that lust of domination over the faith of others which naturally
leads to bitterness and persecution. In the earliest days one was
of Paul, another of Apollos, and another of Cephas. The exercise
of Christian forbearance was not an act of uniformity, but a
declaration of the Holy Ghost. 'Who art thou that judgest another
man's servant?' 'Let every man be fully persuaded in his own mind'
(Rom 14:4,5).-Ed.

18. As the leaven goes on imperceptibly until the whole is leavened,
so the kingdom of our Lord must increase. How extraordinary has
been the progress of Divine truth since Bunyan's days! and who
can predict what it will be in another century?-Ed.

19. There being no night there but perpetual day.-Ed.

20. A 'gold angel' was an early English coin, valued at one-third
of a pound, afterwards increased to ten shillings. The 'twenty-shilling
piece' was the old sovereign. The comparison between them and
the silver pence and halfpennies was made by Bunyan in respect to
their rarity and not their purity.-Ed.

21. 'To stoop or lower the top-gallant' is a mode of salutation
and respect shown by ships at sea to each other.-Ed.

22. This quotation is taken from that excellent translation of the
Bible made by the reformers at Geneva, and which was much used
in Bunyan's time. He preferred the word pour to that of sprinkle,
used in the present version.-Ed.

23. How beautifully is the Christian's growth in grace here pictured
by Bunyan from Ezekiel 47:3-12. So imperceptibly by Divine power,
without the aid of man, that the partaker often doubts his own
growth. The water rises higher and higher, until at length there
is no standing for his feet-the earth and time recedes, and he is
plunged into the ocean of eternal grace and glory.-Ed.

24. 'To the one, the savour of death unto death; and to the other,
the savour of life unto life' (2 Cor 2:16).-Ed.

***

Solomon's Temple Spiritualized

or,

Gospel Light Fetched out of the Temple at Jerusalem, to Let us
More Easily into the Glory of New Testament Truths.

'Thou son of man, shew the house to the house of Isreal;--shew
them the form of the house, and the fashion thereof, and the goings
out hereof, and the comings in thereof, and all the forms thereof,
and all the ordinances thereof, and all the forms thereof, and
all the laws thereof.'--Ezekiel 43:10, 11

London: Printed for, and sold by George Larkin, at the Two Swans
without Bishopgate, 1688.

[ADVERTISEMENT BY THE EDITOR]

Of all the wonders of the world, the temple of Solomon was beyond
comparison the greatest and the most magnificent. It was a type of
that temple not made with hands, eternal in the heavens, of that
city whose builder and maker is God, and which, at the consummation
of all things, shall descend from heaven with gates of pearl and
street of pure gold as shining glass, and into which none but the
ransomed of the Lord shall enter. Jesus, the Lamb of God, shall
be its light and glory and temple; within its walls the Israel of
God, with the honour of the Gentiles, shall be brought in a state
of infinite purity. No unclean thing will be able to exist in
that dazzling and refulgent brightness which will arise from the
perfection of holiness in the immediate presence of Jehovah; and
of this, as well as of the whole Christian dispensation, the temple
of Solomon was a type or figure. It would have been impossible
for the united ingenuity of all mankind, or the utmost stretch of
human pride, to have devised such a building, or to have conceived
the possibility of its erection. The plan, the elevation, the
whole arrangement of this gorgeous temple, proceeded from the
Divine Architect. He who created the wondrous universe of nature
condescended to furnish the plan, the detail, the ornaments, and
even the fashion of the utensils of this stately building. 'David
gave to Solomon his son the pattern of the porch, and of the houses
thereof, and of the treasuries thereof, and of the upper chambers
thereof, and of the inner parlours thereof, and of the place of
the mercy seat, and the pattern of all that he had BY THE SPIRIT,
of the courts of the house of the LORD, and of all the chamber
round about, of the treasuries of the house of God, and of the
treasuries of the dedicated things' (1 Chron 28:11,12). 'Now,
behold I have prepared for the house of the Lord an hundred thousand
talents of gold, and a thousand thousand talents of silver; brass,
and iron without weight, timber and stone also, and all manner
of cunning workmen' (1 Chron 22). And lest his heart should fail
before a work so vast, 'David said to Solomon, Be strong and of
good courage, and do it; fear not, nor be dismayed: for the Lord
God, even my God, will be with thee; he will not fail thee, nor
forsake thee, until thou hast finished all the work for the service
of the house of the Lord' (28:20). Thus furnished with wisdom
from above, with materials and with cunning workmen, and, above
all, with the approbation and protection of his God, Solomon
commenced, and eventually finished, this amazing structure, and
fitted it to receive the sacred implements, all of which, to the
minutest particular, had been made by Moses, 'after their pattern,
which was shewed him in the mount' (Exo 25:40).

Every part of the building, including the foundation, its altar,
its courts, the holy of holies, all the utensils, and the ark,
were types of that more glorious system which, in the fulness of
time, appeared as the antitype, and perfected the Divine revelation.
The temple becomes therefore an object of our special attention
as a light to guide us while searching into gospel truths.

Under the peculiar aid of Divine guidance and protection, this
sumptuous structure was finished, and most deeply impressive were
the ceremonies on the day of its consecration. Solomon had made
to himself an everlasting name, and it would be natural to expect
that in such a scene of splendid triumph he would have felt exalted
to the proudest height that human nature was capable of attaining.
But Solomon had not only heard of God by the hearing of the ear,
but by internal communion had seen and conversed with him. He
could say with Job, when he had been restored from the deepest
abasement to an elevated position, 'Mine eye seeth thee, wherefore
I abhor myself, and repent in dust and ashes.' Thus, in Solomon's
beautiful prayer on the dedication of this gorgeous temple,
he humbly inquires, 'Will God in very deed dwell with men on the
earth? behold, heaven and the heaven of heavens cannot contain
thee; how much less this house that I have built?' (2 Chron 6:18).
Thus was completed the most perfect, splendid, and magnificent
building that was ever erected by human hands. Still it was only
a type of that infinitely more glorious antitype, the Christian
dispensation. 'Most stately and magnificent is the fabric of
God's house, yielding admirable delight to such whom free grace
has vouchsafed to give spiritual eyes to discern it; far surpassing
the splendour of its ancient type, the temple of Solomon, which
was once the wonder of the world.'[1] 'A greater than Solomon is
here.' 'The BRANCH he shall build the temple of the Lord'--the
more glorious, spiritual, eternal temple (Zech 6:12).

In a few hundred years after the temple of Solomon was finished,
this sumptuous structure was doomed to destruction, like all the
fading handiwork of man. Sin enervated the nation which should
have protected it; while the immensity of its riches excited the
cupidity of a neighbouring royal robber. It was plundered, and
then set on fire; the truth of the declaration made by Job upon
the perishable works of man was eminently displayed--'For man to
labour he is born, and the sons of the burning coal they mount
up fluttering.'[2] In a few days the labour of years, aided by
unbounded wealth and resources, was reduced to a heap of ashes.
And now, after a lapse of about twenty-five centuries, accompanied
by John Bunyan, 'a cunning workman,' as our guide, we are enabled
to contemplate the account given us of this amazing edifice recorded
in the volume of truth, and to compare that utmost perfection of
human art, aided from heaven, with the infinitely superior temple
in which every Christian is called to worship--to enter by the
blood of the everlasting covenant into the holiest of all, the
way consecrated by the cross and sufferings of Christ--without
the intervention of priests or lordly prelate--without expensive
victims to offer as a type of expiation--without limit of
time, or space, or place, the poorest and most abject, with the
wealthiest--the humbled beggar and the humbled monarch have equal
access to the mercy seat, sacrificing those sinful propensities
which are the cause of misery, and pleading the Saviour's merits
before the eternal Jehovah. Christ has consecrated the way, and
we enter into the holiest of all not only without fear, but with
solemn joy. The cost of Solomon's temple has been estimated at
eight hundred thousand millions of money: if this is true, still
how infinitely inferior is that vast sum to the inconceivable
cost of the eternal temple, with its myriads of worshippers, for
which the Son of God paid the ransom, when he made the atonement
for transgression, and built that imperishable temple which neither
human nor satanic malevolence can ever destroy, and in which every
spiritual worshipper will be crowned with an everlasting weight
of glory.

While we cannot doubt but that the temple and its services contained
many types highly illustrative of the Christian dispensation,
incautious attempts to find them may lead to fanciful interpretations
which tend to cloud, rather than to elucidate gospel truths. Bunyan
very properly warns his readers against giving the reins to their
imaginations and indulging in speculations like those fathers,
who in every nail, pin, stone, stair, knife, pot, and in almost
every feather of a sacrificed bird could discern strange, distinct,
and peculiar mysteries.[3] The same remark applies to the Jewish
rabbis, who in their Talmud are full of mysterious shadows. From
these rabbinical flints some have thought to extract choice
mystical oil to supple the wheels of their fancy--to use a homely
expression. Such Jewish rabbis and Christian fathers limped and
danced upon one learned leg, to the amazement of all beholders,
but not to their edification; their lucubrations may amuse those
who have patience to read them, but they afford no instruction.
Even the learned Samuel Lee, whose work on the temple abounds with
valuable information, has strongly tinctured it with pedantry. It
is seldom that a more curious jumble is found than in the following
paragraph:--'The waxen comb of the ancient figures and typical
eels is fully matted and rolled up in shining tapers, to illuminate
temple students in finding out the honey that couches in the
carcass of the slain Lion of the tribe of Judah.' There is no fear
of Bunyan's indulging his readers with the vagaries of the Jewish
rabbis or Christian fathers--his converse was limited to the prophets
and apostles. His object is to make us familiar with those types
exhibited in the temple and alluded to by the inspired writers of
the New Testament; to use a Puritan expression, he would enable
us to plough with our spiritual Samson's heifer to expound the
riddle, and thus discover the dark patterns of heavenly things (Heb
9:23,24). Among the many striking objects to which Bunyan directs
our wondering eyes, a few should excite our deeper attention while
we accompany him in viewing this marvellous temple.

1. All the materials that were used required preparation. The stones
must be quarried, squared, and fitted for the building with many
a hard knock and cutting of the chisel. So must you and I, my
readers, pass through the new birth, and be prepared by the Holy
Spirit to fit us for the spiritual building composed of living
stones; and if not made meet for that building, we shall be
eventually found lifting up our eyes in torment.

2. Very solemn is the consideration insisted on by our author--that
all sons are servants to assist in building this spiritual edifice,
but all servants are not sons to inherit a place in it; an awful
thought, that there have been and now are servants employed in the
conversion of sinners, and in building up the saints, who never did
nor never will worship in that temple. Let us examine ourselves
before we enter that dreary abode, to which we are hastening; 'for
there is no work nor device, nor knowledge, nor wisdom in the
grave, whither thou goest' (Eccl 9:10).

3. Are we zealously affected to forward the work, be careful
then as to the materials we use, 'living stones' not wood, hay,
or stubble. May all our persuasions be constantly used to bring
poor thoughtless sinners to repentance but introduce them not as
members of that house until you have a scriptural hope that they
have passed from death unto life--that they are believers in Jesus,
and have brought forth fruit meet for repentance.

4. All the foundation, the superstructure, the furniture, must be
according to the written word of the prophets and apostles, Jesus
Christ being the chief corner stone. Reject all the inventions of
man and all human authority in the worship of God.

5. The temple was so built that the worshippers looked to the west
toward the holy of holies. All the superstitions and idolatrous
notions of man lead him to turn to the east, to worship the rising
sun. 'The heathen made the chief gates of their temples towards the
west, that these stupid worshippers, drawing nigh to their blind,
deaf, and dumb deities, might have their idols rising upon them
out of the east.'[4] The temple as a type, and Christianity as
the antitype run counter to such idolatrous absurdities and folly.

6. Christian, be content with whatever may be your lot, however
humble your place in the church and world. Soon will it be changed
for the better. In this world we are working men, and must be
content to be clad and fed as such, that we may be fitted for our
solemn and joyful change. Soon we shall put on our church-going
holiday suit and partake all the dainties of the heavenly feast,
the glories of the New Jerusalem. Reader, these are samples
of the prominent truths which will occupy your attention, while
accompanying Bunyan in your interesting visit to Solomon's temple.
May you richly enjoy your survey of that astonishing building,
under so trusty and experienced a guide.

GEO. OFFOR.


[TO THE CHRISTIAN READER]

COURTEOUS CHRISTIAN READER,

I have, as thou by this little book mayest see, adventured, at this
time, to do my endeavour to show thee something of the gospel-glory
of Solomon's temple: that is, of what it, with its utensils, was a
type of; and, as such, how instructing it was to our fathers, and
also is to us their children. The which, that I might do the more
distinctly, I have handled particulars one by one, to the number
of threescore and ten; namely, all that of them I could call to
mind; because, as I believe, there was not one of them but had
its signification, and so something profitable for us to know.

For, though we are not now to worship God in these methods, or
by such ordinances, as once the old church did: yet to know their
methods, and to understand the nature and signification of their
ordinances, when compared with the gospel, may, even now, when
themselves, as to what they once enjoined on others, are dead,
may minister light to us. And hence the New Testament ministers,
as the apostles, made much use of Old Testament language, and
ceremonial institutions, as to their signification, to help the
faith of the godly in their preaching of the gospel of Christ.

I may say that God did in a manner tie up the church of the Jews
to types, figures, and similitudes; I mean, to be butted and
bounded[1] by them in all external parts of worship. Yea, not only
the Levitical law and temple, but, as it seems to me, the whole
land of Canaan, the place of their lot to dwell in, was to them
as ceremonial, or a figure. Their land was a type of heaven, their
passage over Jordan into it a similitude of our going to heaven
by death (Heb 3:5-10). The fruit of their land was said to be
uncircumcised (Lev 19:23). As being at their first entrance thither
unclean (Exo 12:15). In which their land was also a figure of
another thing, even as heaven was a type of sin and grace (Lev 6:17,
23:17).[2] Again, the very land itself was said to keep Sabbath,
and so to rest a holy rest, even then when she lay desolate, and
not possess of those to whom she was given for them to dwell in
(Lev 26:34,35).

Yea, many of the features of the then church of God were set forth,
as in figures and shadows, so by places and things, in that land.
1. In general, she is said to be beautiful as Tirzah, and to
be comely as Jerusalem (Can 6:4). 2. In particular, her neck is
compared to the tower of David, builded for an armoury (Cant 4:4).
Her eyes to the fish-pools of Heshbon, by the gate of Bethrabbim.
Her nose is compared to the tower of Lebanon, which looketh towards
Damascus (Cant 7:4). Yea, the hair of her head is compared to a
flock of goats, which come up from mount Gilead; and the smell of
her garments to the smell of Lebanon (Cant 4:1,11).

Nor was this land altogether void of shadows, even of her Lord and
Saviour. Hence he says of himself, 'I AM the rose of Sharon, and
the lily of the valleys' (Cant 2:1). Also, she, his beloved, saith
of him, 'His countenance is as Lebanon, excellent as the cedars'
(Cant 5:15). What shall I say? The two cities Sion and Jerusalem,
were such as sometimes set forth the two churches, the true and
the false, and their seed Isaac and Ishmael (Gal 4).

I might also here show you, that even the gifts and graces of
the true church were set forth by the spices, nuts, grapes, and
pomegranates, that the land of Canaan brought forth; yea, that
hell itself was set forth by the valley of the sons of Hinnom and
Tophet, places in this country. Indeed, the whole, in a manner,
was a typical and a figurative thing.

But I have, in the ensuing discourse, confined myself to the
temple, that immediate place of God's worship; of whose utensils,
in particular, as I have said, I have spoken, though to each
with what brevity I could, for that none of them are without a
spiritual, and so a profitable signification to us. And here we
may behold much of the richness of the wisdom and grace of God;
namely, that he, even in the very place of worship of old, should
ordain visible forms and representations for the worshippers to
learn to worship him by; yea, the temple itself was, as to this,
to them a good instruction.

But in my thus saying, I give no encouragement to any now, to
fetch out of their own fancies figures or similitudes to worship
God by. What God provided to be an help to the weakness of his
people of old was one thing, and what they invented without his
commandment was another. For though they had his blessing when
they worshipped him with such types, shadows, and figures, which
he had enjoined on them for that purpose, yet he sorely punished
and plagued them when they would add to these inventions of their
own (Exo 32:35; 2 Kings 17:16-18; Acts 7:38-43). Yea, he, in the
very act of instituting their way of worshipping him, forbade
their giving, in any thing, way to their own humours or fancies,
and bound them strictly to the orders of heaven. 'Look,' said God
to Moses, their first great legislator, 'that thou make all things
according to the pattern showed to thee in the mount' (Exo 25:40;
Heb 8:5). Nor doth our apostle but take the same measures, when
he saith, 'If any man think himself to be a prophet, or spiritual,
let him acknowledge that the things that I write unto you are the
commandments of the Lord' (1 Cor 14:37).

When Solomon also, was to build this temple for the worship of
God, though he was wiser than all men, yet God neither trusted to
his wisdom nor memory, nor to any immediate dictates from heaven
to him, as to how he would have him build it. No; he was to receive
the whole platform thereof in writing, by the inspiration of God.
Nor would God give this platform of the temple, and of its utensils,
immediately to this wise man, lest perhaps by others his wisdom
should be idolized, or that some should object, that the whole
fashion thereof proceeded of his fancy, only he made pretensions
of Divine revelation, as a cover for his doings

Therefore, I say, not to him, but to his father David, was the
whole pattern of it given from heaven, and so by David to Solomon
his son, in writing. 'Then David,' says the text, 'gave to Solomon
his son the pattern of the porch, and of the houses thereof, and
of the treasuries thereof, and of the upper chambers thereof, and
of the inner parlours thereof, and of the place of the mercy-seat,
and the pattern of all that he had by the spirit, of the courts
of the house of the Lord, and of all the chambers round about, of
the treasuries of the house of God, and of the treasuries of the
dedicated things: also for the courses of the priests and the
Levites, and for all the work of the service of the house of the
Lord, and for all the vessels of service in the house of the Lord'
(1 Chron 28:11-13).

Yea, moreover, he had from heaven, or by Divine revelation, what
the candlesticks must be made of, and also how much was to go to
each; the same order and commandment he also gave for the making
of the tables, flesh-hooks, cups, basins, altar of incense, with
the pattern for the chariot of the cherubims, &c. (vv 14-19). 'All
this, said David, the Lord made me understand in writing by his
hand upon me, even all the work of this pattern' (v 19). So, I say,
he gave David the pattern of the temple, so David gave Solomon the
pattern of the temple; and according to that pattern did Solomon
build the temple, and no otherwise.

True, all these were but figures, patterns, and shadows of things
in the heavens, and not the very image of the things; but, as was
said afore, if God was so circumspect and exact in these, as not
to leave any thing to the dictates of the godly and wisest of men,
what! can we suppose he will now admit of the wit and contrivance
of men in those things that are, in comparison to them, the heavenly
things themselves? (Heb 8:5, 9:8-10,23, 10:1).

It is also to be concluded, that since those shadows of things
in the heavens are already committed by God to sacred story; and
since that sacred story is said to be able to make the man of God
perfect in all things--2 Timothy 3:15-17--it is duty to us to leave
off to lean to common understandings, and to inquire and search
out by that very holy writ, and nought else, by what and how we
should worship God. David was for inquiring in his temple (Psa
27:4).

And, although the old church-way of worship is laid aside as to
us in New Testament times, yet since those very ordinances were
figures of things and methods of worship now; we may, yea, we ought
to search out the spiritual meaning of them, because they serve
to confirm and illustrate matters to our understandings. Yea, they
show us the more exactly how the New and Old Testament, as to the
spiritualness of the worship, was as one and the same; only the
old was clouded with shadows, but ours is with more open face.

Features to the life, as we say, set out by a picture, do excellently
show the skill of the artist. The Old Testament had the shadow,
nor have we but the very image; both then are but emblems of what
is yet behind. We may find our gospel clouded in their ceremonies,
and our spiritual worship set out somewhat by their carnal ordinances.

Now, because, as I said, there lies, as wrapt up in a mantle, much
of the glory of our gospel matters in this temple which Solomon
builded; therefore I have made, as well as I could, by comparing
spiritual things with spiritual, this book upon this subject.

I dare not presume to say that I know I have hit right in every
thing; but this I can say, I have endeavoured so to do. True, I
have not for these things fished in other men's waters; my Bible
and Concordance are my only library in my writings. Wherefore,
courteous reader, if thou findest any thing, either in word or
matter, that thou shalt judge doth vary from God's truth, let it
be counted no man's else but mine. Pray God, also, to pardon my
fault. Do thou, also, lovingly pass it by, and receive what thou
findest will do thee good.

Thy servant in the gospel,

JOHN BUNYAN.




Solomon's Temple Spiritualized


'Thou son of man, shew the house to the house of Isreal;--shew
them the form of the house, and the fashion thereof, and the goings
out hereof, and the comings in thereof, and all the forms thereof,
and all the ordinances thereof, and all the forms thereof, and
all the laws thereof.'--Ezekiel 43:10, 11


I. Where the Temple was built.

The temple was built at Jerusalem, on Mount Moriah, in the
threshing-floor of Arnon the Jebusite; whereabout Abraham offered
up Isaac; there where David met the angel of the Lord, when he
came with his drawn sword in his hand, to cut off the people at
Jerusalem, for the sin which David committed in his disorderly
numbering the people (Gen 22:3-5; 1 Chron 21:15, 21:12; 2 Chron
3:1).

There Abraham received his Isaac from the dead; there the Lord
was entreated by David to take away the plague, and to return to
Israel again in mercy; from whence, also, David gathered that there
God's temple must be built. This, saith he, is the house of the
Lord God, and this is the altar of the burnt-offering for Israel
(1 Chron 21:28, 22:1, 3:1).

This Mount Moriah, therefore, was a type of the Son of God, the
mountain of the Lord's house, the rock against which the gates of
hell cannot prevail.

II. Who built the Temple.

The temple was builded by Solomon, a man peaceable and quiet; and
that in name, by nature, and in governing. For so God had before
told David, namely, that such a one the builder of the temple should
be. 'Behold,' saith he, 'a son shall be born to thee, who shall
be a man of rest; and I will give him rest from all his enemies
round about; for his name shall be Solomon, and I will give peace
and quietness unto Israel in his days. He shall build an house
for my name, and he shall be my son, and I will be his father' (1
Chron 22:9,10; Psa 72:1-4).

As, therefore, Mount Moriah was a type of Christ, as the foundation,
so Solomon was a type of him, as the builder of his church. The
mount was signal,[1] for that thereon the Lord God, before Abraham
and David, did display his mercy. And as Solomon built this
temple, so Christ doth build his house; yea, he shall build the
everlasting temple, 'and he shall bear the glory' (Zech 6:12,13;
Heb 3:3,4). And in that Solomon was called peaceable, it was
to show with what peaceable doctrine and ways Christ's house and
church should be built (Isa 9:6; Micah 4:2-4).

III. How the Temple was built.

The temple was built, not merely by the dictates of Solomon, though
he was wiser than Ethen, and Heman, and Chalcol, and Darda, and
all men (1 Kings 4:31). But it was built by rules prescribed by,
or in a written word, and as so delivered to him by his father
David.

For when David gave to Solomon his son a charge to build the temple
of God, with that charge he gave him also the pattern of all in
writing; even a pattern of the porch, house, chambers, treasuries,
parlours, &c., and of the place for the mercy-seat; which pattern
David had of God; nor would God trust his memory with it. 'The
Lord made me,' said he, 'understand in writing, by his hand upon
me, even all the works of their pattern.' Thus, therefore, David
gave to Solomon his son the pattern of all; and thus Solomon his
son built the house of God (1 Chron 28:9-20).

And answerable to this, Christ Jesus, the builder of his own house,
WHOSE HOSE ARE WE, doth build his holy habitation for him to dwell
in; even according to the commandment of God the Father. For,
saith he, 'I have not spoken of myself, but the Father which sent
me. He gave me a commandment what I should speak.' And hence it
is said, God gave him the revelation; and again, that he took the
book out of the hand of him that sat on the throne; and so acted,
as to the building up of his church (John 12:49,50; Rev 1:1, 5:5).

IV. Of what the Temple was built.

The materials with which the temple was built, were such as were
in their own nature common to that which was left behind; things
that naturally were not fit, without art, to be laid on so holy a
house. And this shows that those of whom Christ Jesus designs to
build his church, are by nature no better than others. But as the
trees and stones of which the temple was built, were first hewed
and squared before they were fit to be laid in that house, so
sinners, of which the church is to be built, must first be fitted
by the word and doctrine, and then fitly laid in their place in
the church.

For though, as to nature, there is no difference betwixt those
made use of to build God's house with, yet by grace they differ
from others; even as those trees and stones that are hewed and
squared for building, by art are made to differ from those which
abide in the wood or pit.

The Lord Jesus, therefore, while he seeketh materials wherewith to
build his house, he findeth them the clay of the same lump that
he rejecteth and leaves behind. 'Are we better than they? No, in
no wise' (Rom 3:9). Nay, I think, if any be best, it is they which
are left behind. 'He came not to call the righteous, but sinners
to repentance' (Mark 2:17). And, indeed, in this he doth show both
the greatness of his grace and workmanship; his grace in taking
such; and his workmanship in that he makes them meet for his holy
habitation.[2] This the current of Scripture maketh manifest;
wherefore it is needless now to cite particulars: only we must
remember, that none are laid in this building as they come out of
the wood or pit, but as they first pass under the hand and rule of
this great builder of the temple of God.

V. Who was to fell those trees, and to dig those stones, with which
Solomon built the Temple.

As the trees were to be felled, and stones to be digged, so there
was for that matter select workmen appointed.

These were not of the sons of Jacob nor of the house of Israel;
they were the servants of Hiram, king of Tyre, and the Gibeonites,
namely, their children that made a league with Joshua, in the day
that God gave the land of Canaan to his people (Josh 9:22-27; 1
Kings 5:1; 1 Chron 28, 29).

And these were types of our gospel ministers, who are the men
appointed by Jesus Christ to make sinners, by their preaching, meet
for the house of God. Wherefore, as he was famous of old who was
strong to lift up his axe upon the thick boughs to square wood for
the building of the temple; so a minister of the gospel now is
also famous, if much used by Christ for the converting of sinners
to himself, that he may build him a temple with them (Psa 7:4-6;
Rom 16).

But why, may some say, do you make so homely a comparison? I
answer, because I believe it is true; for it is grace, not gifts,
that makes us sons, and the beloved of God. Gifts make a minister;
and as a minister, one is but a servant to hew wood and draw water
for the house of my God. Yea, Paul, though a son, yet counted
himself not a son but a servant, purely as he was a minister. A
servant of God, a servant of Christ, a servant of the church, and
your servants for Jesus' sake (Titus 1:1; Rom 1:1; Col 4:5).

A man then is a son, as he is begotten and born of God to himself,
and a servant as he is gifted for work in the house of his Father;
and though it is truth the servant may be a son, yet he is not a
son because he is a servant. Nor doth it follow, that because all
sons may be servants, that therefore all servants are sons; no,
all the servants of God are not sons; and therefore when time shall
come, he that is only a servant here, shall certainly be put out
of the house, even out of that house himself did help to build.
'The servant abideth not in the house for ever,' the servant, that
is, he that is only so (Eze 46:16,17; John 8:35).

So then, as a son, thou art an Israelite; as a servant, a Gibeonite.
The consideration of this made Paul start; he knew that gifts made
him not a son (1 Cor 12:28-31, 13:1,2).

The sum then is, a man many be a servant and a son; a servant
as he is employed by Christ in his house for the good of others;
and a son, as he is a partaker of the grace of adoption. But all
servants are not sons; and let this be for a caution, and a call
to ministers, to do all acts of service for God, and in his house
with reverence and godly fear; and with all humility let us desire
to be partakers ourselves of that grace we preach to others (1
Cor 9:25).

This is a great saying, and written perhaps to keep ministers
humble: 'And strangers shall stand and feed your flocks, and the
sons of the alien shall be your ploughman, and your vine-dressers'
(Isa 61:5). To be a ploughman here is to be a preacher; and to be a
vine-dresser here is to be a preacher (Luke 9:59-62; 1 Cor 9:7,27;
Matt 20:1-4,8, 21:28). And if he does this work willingly, he has
a reward; if not, a dispensation of the gospel was committed to
him, and that is all (1 Cor 9:17).

VI. In what condition the timber and stones were, when brought to
be laid in the building of the temple.

The timber and stones with which the temple was built, were squared
and hewed at the wood or pit; and so there made every way fit for
that work, even before they were brought to the place where the
house should be set up: 'So that there was neither hammer, nor axe,
nor any tool of iron heard in the house while it was in building'
(1 Kings 6:7).

And this shows, as was said before, that the materials of which
the house was built were, before the hand of the workman touched
them, as unfit to be laid in the building as were those that were
left behind; consequently that themselves, none otherwise but by
the art of others, were made fit to be laid in this building.

To this our New Testament temple answers. For those of the sons
of Adam who are counted worthy to be laid in this building, are
not by nature, but by grace, made meet for it; not by their own
wisdom, but by the Word of God. Hence he saith, 'I have hewed them
by the prophets.' And again, ministers are called God's builders
and labourers, even as to this work (Hosea 6:5; 1 Cor 3:10; 2 Cor
6:1; Col 1:28).

No man will lay trees, as they come from the wood, for beams and
rafters in his house; nor stones, as digged in the walls. No; the
stones must be hewed and squared, and the trees sawn and made
fit, and so be laid in the house. Yea, they must be so sawn, and
so squared, that in coupling they may be joined exactly; else
the building will not be good, nor the workman have credit of his
doings.

Hence our gospel-church, of which the temple was a type, is said
to be fitly framed, and that there is a fit supply of every joint
for the securing of the whole (1 Peter 2:5; Eph 2:20,21, 4:16; Col
2:19). As they therefore build like children, that build with wood
as it comes from the wood or forest, and with stones as they come
from the pit, even so do they who pretend to build God a house
of unconverted sinners, unhewed, unsquared, unpolished. Wherefore
God's workmen, according to God's advice, prepare their work without,
and make it fit for themselves in the field, and afterwards build
the house (Prov 24:27).

Let ministers therefore look to this, and take heed, lest instead
of making their notions stoop to the Word, they make the Scriptures
stoop to their notions.

VII. Of the foundation of the Temple.

The foundation of the temple is that upon which it stood; and it
was twofold: First, the hill Moriah, and then those great stones
upon which it was erected. This hill Moriah, as was said afore, did
more properly typify Christ. Hence Moriah is called 'The Mountain
of the house,' it being the rock on which it was built. Those great
stones, called foundation-stones, were types of the prophets and
apostles (Matt 16:18; Eph 2:20,21; Heb 11:10). Wherefore these
stones were stones of the biggest size, stones of eight cubits,
and stones of ten cubits (1 Kings 7:10).

Now, as the temple had this double foundation, so we must consider
it respectively and distinctly; for Christ is the foundation one
way, the prophets and apostles a foundation another. Christ is
the foundation personally and meritoriously; but the prophets and
apostles, by doctrine, ministerially. The church then, which is
God's New Testament temple, as it is said to be built on Christ the
foundation; so none other is the foundation but he (1 Cor 3:11,12).
But as it is said to be built upon the apostles, so it is said to
have twelve foundations, and must have none but they (Rev 21:14).

What is it then? Why, we must be builded upon Christ, as he is
our priest, sacrifice, prophet, king, and advocate; and upon the
other, as they are infallible instructors and preachers of him;
not that any may be an apostle that so shall esteem of himself, nor
that any other doctrine be administered but what is the doctrine
of the twelve; for they are set forth as the chief and last. These
are also they, as Moses, which are to look over all the building,
and to see that all in this house be done according to the pattern
showed to them in the mount (Exo 39:43; John 20:21-23; 1 Cor 3:9,
4:9).

Let us then keep these distinctions clear, and not put an apostle
in the room of Christ, nor Christ in the place of one of those
apostles. Let none but Christ be the high-priest and sacrifice for
your souls to God; and none but that doctrine which is apostolical,
be to you as the mouth of Christ for instruction to prepare you,
and to prepare materials for this temple of God, and to build them
upon this foundation.

VIII. Of the richness of the stones which were laid for the
foundations of the Temple.

These foundation stones, as they were great, so they were costly
stones; though, as I said, of themselves, of no more worth than they
of their nature that were left behind. Their costliness therefore,
lay in those additions which they received from the king's charge.

First, In that labour which was bestowed upon them in sawing,
squaring, and carving. For the servants, as they were cunning
at this work, so they bestowed much of their art and labour upon
them, by which they put them into excellent form, and added to their
bigness, glory, and beauty, fit for stones upon which so goodly
a fabric was to be built.

Secondly, These stones, as they were thus wrought within and
without, so, as it seems to me, they were inlaid with other stones
more precious than themselves. Inlaid, I say, with stones of divers
colours. According as it is written, I 'will lay thy foundations with
sapphires' (Isa 54:11). Not that the foundations were sapphires,
but they were laid, inlaid with them; or, as he saith in another
place, 'They were adorned with goodly stones and gifts' (Luke
21:5).

This is still more amplified, where it is written of the New
Jerusalem, which is still the New Testament church on earth, and
so the same in substance with what is now. 'The foundations of
the wall of the city,' saith he, 'were garnished with all manner
of precious stones' (Rev 21:19). True, these there are called
'The foundations of the wall of the city,' but it has respect to
the matter in hand; for that which is before called a temple, for
its comparative smallness, is here called a city, for or because
of its great increase: and both the foundations of the wall of
the city, as well as of the temple, are 'the twelve apostles of
the Lamb' (Rev 21:14).

For these carvings and inlayings, with all other beautifications,
were types of the extraordinary gifts and graces of the apostles.
Hence the apostle calls such gifts signs of apostleship (Rom 15:19;
2 Cor 12:12; Heb 2:4). For as the foundation stones of the temple
were thus garnished, so were the apostles beautified with a call,
gifts, and graces peculiar to themselves. Hence he says, 'First
apostles'; for that they were first and chief in the church of
Christ (1 Cor 12:28).

Nor were these stones only laid for a foundation for the temple; the
great court, the inner court, as also the porch of the temple, had
round about them three rows of these stones for their foundation (1
Kings 7:12). Signifying, as it seems to me, that the more outward
and external part, as well as that more internal worship to be
performed to God, should be grounded upon apostolical doctrine and
appointments (1 Cor 3:10-12; 2 Thess 2:15, 3:6; Heb 6:1-4).

IX. Which way the face or front of the Temple stood.

1. The temple was built with its face or front towards the east,
and that, perhaps, because the glory of the God of Israel was to
come from the way of the east into it (Eze 43:1-4, 47:1). Wherefore,
in that its front stood toward the east, it may be to show that
the true gospel church would have its eye to, and expectation
from, the Lord. We look, said Paul, but whither? We have 'our
conversation,' said he, 'in heaven,' from whence our expectation
is (2 Cor 4:18; Phil 3:20; Psa 62:5).

2. It was set also with its face towards the east, to keep the people
of God from committing of idolatry; to wit, from worshipping the
host of heaven, and the sun whose rising is from the east. For
since the face of the temple stood toward the east, and since the
worshippers were to worship at, or with their faces towards the
temple, it follows that both in their going to, and worshipping
God towards that place, their faces must be from, and their backs
towards the sun.[3] The thus building of the temple, therefore, was
a snare to idolaters, and a proof of the zeal of those that were
the true worshippers; as also to this day the true gospel-instituted
worship of Jesus Christ is. Hence he is said, to idolaters, to be
a snare and trap, but to the godly a glory (Isa 8:14, 60:19).

3. Do but see how God catched the idolatrous Jews, by this means,
in their naughtiness: 'And he brought me,' saith the prophet, 'into
the inner court of the Lord's house, and behold at the door of the
temple of the Lord, between the porch and the altar, were about
five and twenty men with their backs toward the temple of the Lord,
and their faces towards the east' (Eze 8:16). It was therefore,
as I said, set with its face towards the east, to prevent false
worship, and detect idolaters.

4. From the east also came the most blasting winds, winds that
are destructive to man and beasts, to fruit and trees, and ships
at sea (Exo 10:13; Job 27:21; Eze 17:10, 19:12; Psa 48:7; Eze
27:26). I say, the east wind, or that which comes from thence,
is the most hurtful; yet you see, the temple hath set her face
against it, to show that the true church cannot be blasted or
made turn back by any affliction. It is not east winds, nor none
of their blastings, that can make the temple turn about. Hence
he saith that Jacob's face shall not wax pale. And again, 'I have
made thy face strong against their faces,' and that 'the gates
of hell shall not prevail against it' (Isa 29:22; Eze 3:8; Matt
16:18).

5. It might be also built with its face towards the east, to show
that the true church looketh, as afore I hinted, for her Lord
and King from heaven; knowing, that at his coming he will bring
healing in his wings; for from the east he will appear when he
comes the second time without sin unto salvation, of which the
sun gives us a memento in his rising there every morning. 'For as
the lightning cometh out of the east, and shineth even unto the
west, so shall also the coming of the Son of man be' (Matt 24:27;
Mal 4:2; Heb 9:28; Col 3:4; 2 Peter 3:11-14).

6. Christ, as the north pole, draws those touched with the load-stone
of his word, with the face of their souls towards him, to look
for, and hasten to his coming. And this also is signified by the
temple standing with its face towards the east.

X. Of the courts of the Temple.

I perceive that there were two courts belonging to the temple. The
first was called the outward court (Eze 40:7, 46:21).

1. This was that into which the people of necessity first entered,
when they went to worship in the temple; consequently that was it,
in and by which the people did first show their desires to be the
worshippers of God. And this answers to those badges and signs of
love to religion, that people have in face, or outward appearance
(Matt 23:27; 2 Cor 10:7).

2. In this, though there may sometimes be truth, yet oftener lies
and dissimulation: wherefore commonly an outward appearance is set
in opposition to faith and truth, as the outward is in opposition
to the inner court, and outward to the inner man; and that is,
when it is by itself, for then it profits nothing (Rom 2:28; 1
Cor 13:1-3; 2 Cor 5:12).

3. Hence, though the outward court was something to the Jews,
because by outward bodies they were distinguished from the Gentiles;
yet to us it is little, for now 'he is not a Jew who is one only
outwardly.' Therefore all the time of the Beast's reign, this
court is given to be trodden under foot; for, as I said, outward
show will avail nothing, when the Beast comes to turn and toss up
professors with his horns (Rev 11:10-12).

4. But as there was an outward, so there was an inner court, a
court that stood nearer the temple; and so to the true practical
part of worship, than that outward court did (Eze 10:3, 46:1; 1
Kings 6:36).

5. This inner court is that which is called 'the court of the priests,'
because it was it in which they boiled the trespass-offerings, and
in which they prepared the sin-offering for the people (2 Chron
4:9; Eze 46:20).

6. This court, therefore, was the place of practice and of preparation
to appear before God, which is the first true token of a sincere
and honest mind. Wherefore here, and not in the outward court,
stood the great brazen altar, which was a type of Christ, by whom
alone the true worshippers make their approach with acceptance
unto God. Also here stood the great brazen scaffold, on which the
king kneeled when he prayed for the people, a type of Christ's
prayers for his when he was in the world (2 Chron 6:13; John 17).

7. Wherefore this court was a type of practical worship, and so
of our praying, hearing, and eating, before God. There belonged
to this court several gates, an east, a south, and a north gate;
and when the people of the land went into this court to worship,
they were not to go out at that gate by which they came in, but out
of the gate over against it, to show that true Christians should
persevere right on, and not turn back, whatever they meet with
in the way. 'He that entereth in by the way of the north gate to
worship, shall go out by the way of the south gate; and he that
entereth in by the way of the south gate, shall not return by the
way of the gate whereby he came in, but shall go forth over against
it' (Eze 46:9).

8. These courts were places of great delight to the Jews, as both
feigned and sincere profession is to those that practice therein.
Wherefore, when the Jews did enter into these, they did use to do
it with praise and pipe, as do both hypocrites and sincere one.
So then, when a man shall tread in both these courts, and shall
turn what he seems to be, into what he should be in reality; then,
and not till then, he treads them as he should; for then he makes
the outward court, and his treading there but a passage to that
which is more inward and sincere. But he that stays in the outward
one is but such an one as pleases not God, for that he wants the
practice of what he professes with his mouth.

XI. Of the great brazen altar that stood in the inner court of the
Temple.

1. In the inner court stood the great brazen altar which Solomon
made. This is evident; for that when he kneeled upon the scaffold
there to pray, he kneeled before this altar. See Exodus 40:6, 29;
2 Chronicles 6:13; 2 Kings 16:14; Joel 2:17.

2. This altar seems to be placed about the middle of this court over
against the porch of the house; and between it and the temple was
the place where Zechariah was slain. This altar was called 'the
altar of burnt-offering,' and therefore it was a type of Christ in
his divinity. For Christ's body was our true burnt-offering, of
which the bodies of the sacrificed beasts were a type; now that
altar upon which his body was offered was his Divinity or Godhead;
for that, and that only, could bear up that offering in the whole
of its suffering; and that therefore, and that only, was to receive
the fat, the glory. Hence it is said he, 'through the eternal
Spirit, offered himself without spot to God' (Heb 9:14).

3. For Christ is priest, and sacrifice, and altar, and all. And
as a priest he offered, as a sacrifice he suffered, and as God
he supported his humanity, in that suffering of all the pains it
underwent (Gal 1:4, 2:20; 1 Peter 3:18; Heb 9:14).

4. It was then Christ's Godhead, not the tree, that was the altar
of burnt-offering, or that by which Christ offered himself an
offering and a sacrifice to God for a sweet-smelling savour.

5. That it was not the tree, is evident, for that could not sanctify
the gift, to wit, his body; but Christ affirmeth, 'that the altar
sanctifieth the gift.' And by so saying, he affirmeth that the
altar on which he offered his offering was greater than the offering
itself (Matt 23:19). Now the body of Christ was the gift; for so
he saith, I give my flesh for the life of the world (John 6).

But now, what thing is that which is greater than his body, save
the altar, his Divinity on which it was offered? The tree then
was not the altar which sanctified this gift, to make it of virtue
enough to make reconciliation for iniquity (John 6:51, 17:19; Heb
9:14; Col 1:19-21). Now, since this altar of burnt-offering was
thus placed in the inner court, it teaches us several things:

First, That those that come only into the outward court, or that
rest in a bare appearance of Christianity, do not, by so doing,
come to Jesus Christ; for this altar stands not there. Hence John
takes notice only of the temple and this altar, and them that
worship therein, and leaves out the outward court, and so them
that come no farther (Rev 11:1,2).

Second. This teaches us also that we are to enter into that temple
of God by blood. The altar, this altar of burnt-offering, stood
as men went into the temple; they must go by it; yea, there they
must leave their offering, and so go in and worship, even as a
token that they came thither by sacrifice and by blood.

Third. Upon this altar Solomon, at the dedication of the temple,
offered thousands, both of oxen and of sheep, to signify, surely,
the abundant worth and richness that would be in the blood of Christ
to save when it should be shed for us. For his blood is spoken of
with an 'how much more.' 'For if the blood of bulls and of goats,
and the ashes of an heifer sprinkling the unclean, sanctifieth
to the purifying of the flesh, how much more shall the blood of
Christ, who through the eternal Spirit offered himself without
spot to God, purge your conscience from dead works, to serve the
living God!' (Heb 9:13,14, 11:12; 2 Chron 7:5-8).

Let us then not dare to stop or stay in the outward court, for
there is not this altar. Nor let us dare, when we come into this
court, to be careless whether we look to this altar or no. For
it is by blood we must enter; 'for without shedding of blood is
no remission.' Let us always then, when we come hither, wash our
hands in innocency, and so compass this holy altar: for that by
Christ, who is the altar indeed, we are reconciled to God. This
is looking to Jesus; this is coming to God by him, of whom this
altar and the sacrifice thereon was a type.

XII. Of the pillars that were before the porch of the Temple.

There were divers pillars belonging to the temple; but in this
place we are confined to speak of only two; namely, those which
stood before the temple.

These pillars stood before the porch or entrance into the temple,
looking towards the altar, the court, and them that were the
worshippers there; also they were a grace and beauty to the front
of the house.

1. These pillars stood, one on the right hand and the other on the
left, at the door of the porch of the temple, and they had names
given them, you may be sure, to signify something. The name of
that on the right hand was called Jachin, [God] shall establish;
and the name of that on the left hand was Boaz, in it is strength
(1 Kings 7:21; 2 Chron 3:17).

2. These two pillars were types of Christ's apostles; of the apostles
of circumcision, and of the uncircumcision. Therefore the apostle
Paul also calleth them pillars (Gal 2), and saith that that pillar
on the right hand was a type of himself and his companions, who
were to go to the uncircumcised, and teach the Gentiles the way
of life. When James, Cephas, and John, saith he, 'who seemed to
be pillars, perceived the grace that was given unto me, they gave
to me and Barnabas the right hand of fellowship, that we should
go unto the heathen, and they unto the circumcision' (Gal 2:9).
So then, these two pillars were types of these two order of the
apostles in this their divers service for God.[4]

3. And that Paul and Barnabas were signified by those on the right
hand, to wit, to be the apostles of the Gentiles, he showeth again,
where he saith, I am 'the minister of Jesus Christ to the Gentiles,
ministering the gospel of God, that the offering up of the Gentiles
might be acceptable, being sanctified by the Holy Ghost' (Rom
11:13, 15:16).

4. And since the name of this pillar was Jachin, shall attend it;
so also, that God would bless his word preached by them to the
Gentiles, to the conversion of numbers of them, maugre the opposition
of the enemy.

5. This is further implied, for that they were made of brass; as
he saith of the prophet, I have made thee a fenced brazen wall,
an iron pillar; and their fighting against thee shall nothing at
all prevail (Jer 15:20). Wherefore Paul says of himself, 'I am
set for the defence of the gospel,' 'that the truth thereof might
continue with you' (Phil 1:17; Gal 2:5).

XIII. Of the height of these pillars that thus stood before the
porch of the door of the Temple.

The pillars were eighteen cubits high apiece, and that is as high,
yea, as high again as the highest giant that ever we read of in
the Word; for the highest of which we read was but six cubits and
a span. True, the bedstead of Og was nine cubits long, but I trow
the giant himself was shorter (Deut 3:11; 2 Chron 3:15).[5] But
put the longest to the longest, and set the one upon the shoulders
of the other, and yet each pillar was higher than they.

We have now, as I know of, but few that remain of the remnant of
the giants; and though they boast as if they were higher than Aga,
yet these pillars are higher than they. These pillars are the
highest; you may equal them; and an inch above is worth an ell
below. The height therefore of these pillars is, to show us what
high dignity God did put upon those of his saints whom he did call
to be apostles of the Lamb: for their office and call thereto is
the highest in the church of God. These men, I say, were made thus
high by their being cast in such a mould. Of that which added yet
further to their height we will speak anon: we only speak now of
the high call by which they, and only they, were made capable of
apostolic authority. The apostles were sent immediately,[6] their
call was extraordinary, their office was universal; they had alike
power in all churches, and their doctrine was infallible (Acts
26:16; 1 Cor 9:1; Gal 1:1; 1 John 1:1; 3 John 2:23).

And what can our pretended giants do or say in comparison of
these? The truth is, all other men to these are dwarfs, are low,
dark, weak, and beneath, not only as to call and office, but also
as to gifts and grace. This sentence, 'Paul, an apostle of Jesus
Christ,' drowneth all! What now are all other titles of grandeur
and greatness, when compared with this one sentence?

True, the men were but mean in themselves; for what is Paul or
what Apollos, or what was James or John? Yet by their call to that
office they were made highest of all in the church. Christ did raise
them eighteen cubits high; not in conceit; for so there are many
higher than they, but in office, and calling, and Divine authority.

And observe it, these stand at the door, at the entering into the
temple of God, at which they enter that go in thither to worship God,
to shew that all right worship, and that which will be acceptable
to God, is by, or according to, their doctrine.

XIV. Of the chapiters (capitals) of the pillars of the Temple.

There were also two chapiters made for the pillars of the temple;
for each, one; and they were five cubits high apiece. These were for
the adorning of the pillars, and therefore were types and shadows
of that abundance of grace which God did put upon the apostles
after the resurrection of our Lord. Wherefore, as he saith here,
the chapiters were upon the pillars; so it saith that great grace
was upon all the apostles (Acts 4:33).

These chapiters had belonging to them a bowl made pummil-fashion,[7]
and it was placed upon the head of them, perhaps to signify their
aptness to receive, and largeness to contain of the dew of heaven;
that shadow of the doctrine of the gospel; which doctrine the
apostles, as the chief, were to receive and hold forth to the world
for their conversion. Hence, as the bowls were capable to receive
the dew of heaven, these are said to receive 'grace and apostleship
for obedience to the faith among all nations, for his name' (Rom
1:5; 1 Kings 7:16,42; 2 Chron 4:13; Deut 32:10; Rom 15:29).

There was also upon these chapiters a net-work, or nets like unto
chequer-work, which still added to their lustre. These nets were
they which shewed for what intent the apostolical office was
ordained; namely, that by their preaching they might bring many
souls to God. And hence Christ calls them fishermen, saying, 'Ye
shall catch men' (Matt 4:19; Mark 1:17; Luke 5:10; 2 Cor 12:16).
The world is compared to a sea, men to fishes, and the gospel to
a net (Eze 47:10-12; Matt 13:47-50). As therefore men catch fish
with a net, so the apostles caught men by their word, which word,
as I told you, to me is signified by this net-work upon the top of
these pillars. See therefore the mystery of God in these things.

XV. Of the pomegranates adjoined to these nets on the chapiters.

There were also joined to these nets upon the top of the pillars
pomegranates in abundance; four hundred for the net-work.
Pomegranates, you know, are beautiful to look on, pleasant to the
palate, comfortable to the stomach, and cheering by their juice
(1 Kings 7:42; Cant 4:3, 8:2, 4:13, 6:11, 7:12). There were to be
two rows of thess pomegranates for one net-work, and so two rows
of them for the other.

And this was to show that the net of the gospel is not an empty
thing; but is sufficiently baited with such varieties as are apt to
allure the world to be catched by them. The law is but a sound of
words, but the gospel is not so; that is, baited with pomegranates;
with variety of excellent things. Hence it is called 'the gospel
of the kingdom,' and 'the gospel of the grace of God,' because it
is, as it were, baited with grace and glory, that sinners may be
allured, and may be taken with it to their eternal salvation (Matt
24:14; Acts 20:24).

Grace and glory, grace and glory! these are the pomegranates with
which the word of the gospel is baited, that sinners may be taken
and saved thereby. The argument of old was 'milk and honey'; that
was, I say, the alluring bait, with which Moses drew six hundred
thousand out of Egypt, into the wilderness of old (Exo 3:8). But
behold we have pomegranates, two rows of pomegranates; grace and
a kingdom, as the bait of the holy gospel; no wonder, then, if,
when men of skill did cast this net into the sea, such numbers of
fish have been catched, even by one sermon (Acts 2). They baited
their nets with taking things, things taking to the eye and taste.

Nets are truly instruments of death, but the net of the gospel doth
catch to draw from death; wherefore this net is contrary; life and
immortality is brought to light through this. No marvel, then, if
men are so glad, and that for gladness they leap like fishes in
a net, when they see themselves catched in this drag of the holy
gospel of the Son of God. They are catched from death and hell,
catched to live with God in glory!

XVI. Of the chains that were upon these pillars that stood before
the Temple.

As there were nets to catch, and pomegranates to bait, so there
were chains belonging to these chapiters on these pillars. 'And he
made chains, as in the oracle, and put them upon the head of the
[pillars],' or chapiters (2 Chron 3:16).

But what were these chains a type of? I answer, they were, perhaps,
a type of those bonds which attend the gospel, by which souls
taken are tied fast to the horns of the altar. Gospel grace, and
gospel obligations, are ties and binding things; they can hold
those that are entangled by the word. 'Love is strong as death';
bands of love, and the cords of a man, and chains take hold on
them that are taken by the gospel (Hosea 11; Cant 8:6).

But this strength to bind lieth not in outward force, but in a
sweet constraint, by virtue of the displays of undeserved love.
'The love of Christ constraineth us' (2 Cor 5:14). Wherefore as
you find the nets, so the chains had pomegranates on them. 'And'
he 'made an hundred pomegranates, and put them upon the chains'
(2 Chron 3:16). The chains then had baits, as well as the nets,
to show that the bands of the gospel are unresistible goodnesses;
such with which men love to be bound, and such as they pray they
may be held fast by. He binds his foal to the vine; his saint unto
this Saviour (Gen 49:11).

By these chains there is therefore showed what strength there
is in gospel-charms, if once the adder doth but hear them. Never
man yet was able to resist them that well did know the meaning of
them. They are mighty to make poor men obedient, and that in word
and deed. These chains were such as were in the oracle, to show
that gospel bonds are strong as the joys of heaven, and as the
glories there; can make them chains as in the oracle, as in the
most holy place. It is heaven that binds sinners on earth to the
faith and hope of the gospel of Christ.

XVII. Of the lily work which was upon the chapiters, that were
upon these pillars of the Temple.

These pillars were also adorned with lily work, as well as with
pomegranates and chains. 'The chapiters that were upon the top of
the pillars were of lily work'; 'so was the work of the pillars
finished' (1 Kings 7:19-22).

This lily work is here put in on purpose, even to show us how far
off those that were to be the true apostles of the Lamb should be
from seeking carnal things, or of making their prevailing[8] a
stalking-horse to worldly greatness, and that preferment. There
was lily work upon them; that is, they lived upon the bounty and
care of God, and were content with that glory which he had put
upon them. 'The lilies,' saith Christ, 'they toil not, neither do
they spin, and yet--Solomon in all his glory was not arrayed like
one of these' (Matt 6:28,29; Luke 12:27-29). Thus, therefore, these
pillars show, that as the apostles should be fitted and qualified
for their work, they should be also freed from cares and worldly
cumber; they should be content with God's providing for them, even
as the goodly lilies are. And as thus prepared, they were set in
the front of the house, for all ministers to see and learn, and
take example of them how to behave themselves as to this world in
the performing of their office.

And that which gives us further light in this is, that this lily
work is said, by divine institution, to be placed 'over against the
belly,' the belly of the pillars, a type of ours (1 Kings 7:20).
The belly is a craving thing; and these things, saith the text,
were placed over against the belly, to teach that they should not
humour, but put check unto the havings and cravings of the belly;
or to show that they need not do it, for that he that calls to
his work will himself provide for the belly. It is said of the
church, that 'her belly is like a heap of wheat set about with
lilies' (Cant 7:2). To show that she should without covetousness
have sufficient, if she would cast all her care upon God, her great
provider. This the apostles did, and this is their glory to this
day.

'So was the work of the pillars finished.' To live lily lives,
it seems, is the glory of an apostle, and the completing of their
office and service for God. But this directly opposite to the
belly, over against the belly, and this makes it the harder work.
But yet, so living is the way to make all that is done sweet-scented,
to those that be under this care. Covetousness makes a minister
smell frowish,[9] and look more like a greedy dog, than an apostle
of Jesus Christ. Judas had none of this lily work; so his name
stinks to this day. 'He that grows like the lily shall cast forth
his scent like Lebanon, his branches shall spread, and his beauty
shall be as the olive tree, and his smell as Lebanon' (Hosea
14:6). Thus lived Christ, first; and thus the apostles, next; nor
can any other as to this, live like, or be compared to them. They
coveted no man's silver or gold, or apparel. They lived like lilies
in the world, and did send forth their scent as Lebanon.

Thus you see of whom these pillars were a shadow, and what their
height, their chapiters, their bowls, their nets, their chains,
their pomegranates, and their lily work did signify, and how all
was most sweetly answered in the antitype. These were men of the
first rate; the apostles, I mean, were such.

XVIII. Of the fashion of the Temple.

Of the length and breadth of the temple I shall say nothing; but as
to the height thereof, there methinks I see something. The temple
was higher than the pillars, and so is the church than her officers;
I say, consider them singly as officers, though inferior as to
gifts and office; for, as I said before of ministers in general,
so now I say the same of the apostles, though as to office they
were the highest, yet the temple is above them. Gifts and office
make no men sons of God; as so, they are but servants, though these
were servants of the highest form. It is the church, as such, that
is the lady, a queen, the bride, the Lamb's wife; and prophets,
apostles, and ministers, &c., are but servants, stewards, labourers
for her good (Psa 45:9; Rev 19:7; 1 Cor 3:5, 4:1,2). As therefore
the lady is above the servant, the queen above the steward, or
the wife above all her husband's officers, so is the church, as
such, above these officers. The temple was higher than the pillars.

Again, as the temple was highest, so it enlarged itself upward;
for as it ascended in height, so it still was wider and wider;
even from the lowest chambers to the top.

The first chambers were but five cubits broad, the middle ones
were six, but the highest were seven cubits (1 Kings 6:5,6). The
temple therefore was round about above some cubits wider than it
was below; for 'there was an enlarging and winding about still
upward to the side chambers, for the winding about--went still
upward round about the house; therefore the breadth of the house
was still upward, and so increased from the lowest chambers to the
highest, by the midst' (Eze 41:7).

And this was to show us that God's true gospel temple, which is
his church, should have its enlargedness of heart still upward, or
most for spiritual and eternal things: wherefore he saith, 'Thy
heart shall fear and be enlarged,' that is, be most affected with
things above, 'where Christ sitteth on the right hand of God'
(Isa 60:5; Col 3:1). Indeed it is the nature of grace to enlarge
itself still upward, and to make the heart widest for the things
that are above. The temple therefore was narrowest downwards, to
show that a little of earth, or this world, should serve the church
of God. And having food and raiment, let us be therewith content.

But now, upwards, and as to heavenly things, we are commanded to
be covetous, as to them, and after them to enlarge ourselves, both
by the fashion of the temple, as by express words (1 Kings 4:29;
Isa 60:5; Phil 3:14; 1 Cor 12:31; 1 Tim 6:8; Psa 119:32).

Since, then, the temple was widest upward, let us imitate it, and
have our conversation in heaven. Let our eyes, our ears, our hands,
and hearts, our prayers, and groans, be most for things above. Let
us open our mouths, as the ground that is chapt doth for the latter
rain, for the things that are eternal (Job 29:23; Psa 81:10).

Observe again, that the lowest parts of the temple were the narrowest
part of the temple; so those in the church who are nearest, or
most concerned with earth, are the most narrow-spirited as to the
things of God. But now let even such a one be taken up higher, to
above, to the uppermost parts of the temple, and there he will be
enlarged, and have his heart stretched out. For the temple, you
see, was widest upwards; the higher, the more it is enlarged. Paul
being once caught up into paradise, could not but be there enlarged
(2 Cor 12).

One may say of the fashion of the temple, as some say of a lively
picture, it speaks. I say, its form and fashion speaks; it says to
all saints, to all the churches of Christ, open your hearts for
heaven, be ye enlarged upwards!

I read not in Scripture of any house, but this that was thus
enlarged upwards; nor is there anywhere, save only in the church
of God, that which doth answer this similitude. All other are
widest downward, and have the largest heart for earthly things.
The church only is widest upward, and has its greatest enlargements
towards heaven.

XIX. Of the outward glory of the Temple.

I do also think that as to this, there was a great expression in
it; I mean, a voice of God, a voice that teacheth the New Testament
church to carry even conviction in her outward usages that, I
say, might give conviction to the world. And besides this of its
enlarging upwards, there was such an outward beauty and glory put
upon it, as was alluring to beholders. The stones were curiously
carved, and excellently joined together; its outward show was white
and glittering, to the dazzling of the eyes of the beholders; yea,
the disciples themselves were taken with it, it was so admirable
to behold. Hence it is said, they came to Christ to show him the
building of the temple.'Master,' said they, 'see what manner of
stones, and what buildings are here' (Matt 24:1; Mark 13:1; Luke
21:5). And hence it is said, that kings, and the mighty of the
earth, were taken with the glory of it. 'Because of thy temple at
Jerusalem, shall kings bring presents unto thee'; as it is (Psa
68:29,31).

Kings, Gentile kings, they shall be so taken with the sight of the
outward glory of it; for they were not suffered to go into it;
no uncircumcised were admitted in thither. It was therefore the
outward glory of it with which the beholders were thus taken.

Her enlarging upward, as that was to show us what the inward
affections of Christian should be, so her curious outward adorning
and beauty was a figure of the beauteous and holy conversation of
the godly (Col 3:1-3). And it is brave, when the world are made to
say of the lives and conversations of saints, as they were made
to say of the stones and outward building of the temple, Behold,
what Christians, and what goodly conversations are here! I say
it is brave when our light so shines before men, that they seeing
our good works shall be forced to glorify our Father which is in
heaven (Matt 5:16).

Hence this is called our adorning wherewith we adorn the gospel,
and that by which we beautify it (Titus 2:10). This, I say, is
taking to beholders, as was this goodly outside of the temple. And
without this, what is to be seen in the church of God? Her inside
cannot be seen by the world, but her outside may. Now, her outside
is very homely, and without all beauty, save that of the holy
life; this only is her visible goodliness. This puts to silence
the ignorance of foolish men. This allureth others to fall in
love with their own salvation, and makes them fall in with Christ
against the devil and his kingdom.

XX. Of the porch of the Temple.

We come next to the porch of the temple that is commonly called
Solomon's. 1. This porch was in the front of the house, and so
became the common way into the temple (1 Kings 6:3; 2 Chron 3:4).
2. This porch therefore was the place of reception in common for
all, whether Jews or religious proselytes, who came to Jerusalem
to worship (Acts 3:11, 5:12). 3. This porch had a door or gate
belonging to it, but such as was seldom shut, except in declining
times, or when men put themselves into a rage against those better
than themselves (2 Chron 29:7; Acts 21:28-30). 4. this gate of
this porch was called Beautiful, even the Beautiful gate of the
temple, and was that at which the lame man lay, to beg for an alms
of them that went in thither to worship (Acts 3:1,2,10).

Now then, since this porch was the common place of reception for
all worshippers, and the place also where they laid the beggars,
it looks as if it were to be a type of the church's bosom for
charity. Here the proselytes were entertained, here the beggars
were relieved, and received alms. These gates were seldom shut;
and the houses of Christian compassion should be always open.
This therefore beautified this gate, as charity beautifies any
of the churches. Largeness of heart, and tender compassion at the
church-door, is excellent; it is the bond of perfectness (1 Cor
12:31, 13:1-4; Heb 13:1-3; John 5:6,7; Col 3:14).

The church-porch to this day is a coming in for beggars, and perhaps
this practice at first was borrowed from the beggars lying at the
temple-gate. This porch was large, and so should the charity of
the churches be. It was for length the breadth of the temple, and
of the same size with 'the Holiest of all' (1 Kings 6:3; 2 Chron
3:4). The first might be to teach us in charity we should not be
niggardly, but, according to the breadth of our ability, we should
extend it to all the house; and that in our so doing, the very
emblem of heaven is upon us, of which the holiest was a figure.
'As we have therefore opportunity, let us do good unto all,' &c.
(Gal 6:10).

It is a fine ornament to a true church to have a large church-porch,
or a wide bosom, for reception of all that come thither to worship.[10]
This was commanded to the Jews, and their glory shone when they
did accordingly: 'And it shall come to pass, that in what tribe
the stranger sojourneth, there shall ye give him his inheritance,
saith the Lord God' (Eze 47:23).

This porch was, as I said, not only for length the breadth of the
temple, and so the length and breadth of the holiest; but it was, if
I mistake not, for height far higher than them both: for the holy
place was but thirty cubits high, and the most holy but twenty;
but the porch was in height an hundred and twenty cubits. This
beautiful porch, therefore, was four times as high as was the
[oracle in] temple itself (1 Kings 6:2,20; 2 Chron 3:4).

One excellent ornament, therefore, of this temple was, for that it
had a porch so high, that is, so famous for height; hence he says,
'This house that is so high,' that is so famous for height. So high
as to be seen afar off. Charity, if it be rich, runs up from the
church like a steeple, and will be seen afar off; I say, if it be
rich, large, and abounds. Christ's charity was blazed abroad; it
was so high no man could hide it: and the charity of the churches
will be seen from church to church, yea, and will be spoken of to
their commendations in every place, if it be warm, fervent, and
high (Mark 7:36-44; 2 Cor 8:24, 9:2,13,14).

XXI. Of the ornaments of the porch of the Temple.

There were three things belonging to the porch, besides its height,
that were ornaments unto it. 1. It was overlaid within with gold.
2. It had the pillars adjoined unto it. 3. It was the inlet into
the temple.

First. It was overlaid with gold. Gold ofttimes was a type of grace,
and particularly of the grace of love. That in Solomon's chariot
called gold is yet again mentioned by the name love (Cant 3:9,10).
As it is in the church, the grace of love is as gold. It is the
greatest, the richest of graces, and that which abides for ever.
Hence they that show much love to saints are said to be rich (1
Tim 6:17-19). And hence charity is called a treasure, a treasure
in the heavens (Luke 12:33,34). Love is a golden grace; let then
the churches, as the porch of the temple was, be inlaid with love,
as gold.

Second. It had the pillars adjoined to it, the which, besides their
stateliness, seem to be there typically to example. For there was
seen, by the space of four cubits, their lily-work in the porch
(1 Kings 7:19). Of their lily-work I spake before. Now that they
were so placed that they might be seen in the porch of the house,
it seems to be for example, to teach the church, that she should
live without worldly care, as did the apostles, the first planters
of the church. And let ministers do this; they are now the pillars
of the churches, and they stand before the porch of the house;
let them also show their lily-work to the house, that the church
may learn of them to be without carefulness as to worldly things,
and also to be rich in love and charity towards the brethren. A
covetous minister is a base thing, a pillar more symbolizing Lot's
wife than an holy apostle of Jesus Christ; let them, since they
stand at the door, and since the eyes of all in the porch are
upon them, be patterns and examples of good works (1 Tim 6:10-12;
Titus 2:7).

Third. Another ornament unto this porch was, that it was an inlet
into the temple. Charity is it which receiveth orphans, that
receiveth the poor and afflicted into the church. Worldly love, or
that which is carnal, shuts up bowels, yea, and the church-doors
too, against the poor of the flock; wherefore look that this kind
of love be never countenanced by you. Crave that rather which is a
fruit of the Spirit. O churches, let your ministers be beautified
with your love, that they may beautify you with their love; and
also be an ornament unto you, and to that Gospel they minister to
you, for Jesus Christ's sake.

XXII. Of the ascent by which they went up into the porch of the
Temple.

1. This porch also had certain steps, by which they went up into
the house of the Lord. I know not directly the number of them;
though Ezekiel speaks something about it (Eze 40:38,39). Hence,
when men went to worship in the temple, they were said to go UP
into the house of the Lord (Isa 38:22).

These steps, which were the ascent to the temple, were so curiously
set, and also so finely wrought, that they were amazing to behold.
Wherefore, when the queen of Sheba, who came to prove Solomon's
wisdom, saw 'the house which he had built,--and his ascent by which
he went up into the house of the Lord, she had no more spirit in
her.' She was by that sight quite drowned, and overcome (1 Kings
10:4,5).

2. These steps, whether cedar, gold, or stone, yet that which added
to their adornment was the wonderment of a queen. And whatever they
were made of, to be sure they were a shadow of those steps which
we should take to and in the house of God. Steps of God (Psa 85:13).
Steps ordered by him (Psa 37:23). Steps ordered in his word (Psa
119:133). Steps of faith (Rom 4:12) Steps of the Spirit (2 Cor
12:18) Steps of truth (3 John 4). Steps washed with butter (Job
29:6). Steps taken before, or in the presence of, God. Steps butted
and bounded by a divine rule. These are steps indeed.

3. There are therefore no such steps as these to be found any where
in the world. A step to honour, a step to riches, a step to worldly
glory, these are everywhere; but what are these to the steps by
which men do ascend or go up to the house of the Lord!

He then that entereth into the house of the Lord is an ascending
man; as it is said of Moses, he went up into the mount of God. It
is ascending to go into the house of God. The world believe not
this; they think it is going downward to go up to the house of
God; but they are in a horrible mistake.

The steps then by which men went up into the temple are, and ought
to be, opposed to those which men take to their lusts and empty
glories. Hence such steps are said not only to decline from God,
but to take hold of the path to death and hell (Psa 44:18; Prov
2:18, 5:5, 7:25-27).

The steps, then, by which men went up to the house of the Lord,
were significative of those steps which men take when they go to
God, to heaven, and glory: for these steps were the way to God, to
God in his holy temple.

But how few are there that, as the queen of the south, are taken
with these goodly steps! Do not most rather seek to push away our
feet from taking hold of the path of life, or else lay snares for
us in the way? But all these notwithstanding, the Lord guide us
in the way of his steps: they are goodly steps, they are the best.

XXIII. Of the gate of the porch of the Temple.

1. The porch, at which was an ascent to the temple, had a gate
belonging to it. This gate, according to the prophet Ezekiel, was
six cubits wide. The leaves of this gate were double, one folding
this way, the other folding that (Eze 40:48).

Now here some may object, and say, Since the way to God by these
door were so wide, why doth Christ say the way and gate is narrow?

Answ. The straitness, the narrowness, must not be understood of the
gate simply, but because of that cumber that some men carry with
them, that pretend to be going to heaven. Six cubits! What is
sixteen cubits to him who would enter in here with all the world on
his back? The young man in the gospel, who made such a noise for
heaven, might have gone in easy enough; for in six cubits breadth
there is room: but, poor man, he was not for going in thither,
unless he might carry in his houses upon his shoulder too, and
now the gate was strait (Mark 10:17-27). Wherefore he that will
enter in at the gate of heaven, of which this gate into the temple
was a type, must go in by himself, and not with his bundles of
trash on his back;[11] and if he will go in thus, he need not fear
there is room. 'The righteous nation that keepeth the truth, they
shall enter in' (Isa 26:2).

2. They that enter in at the gate of the inner court must be clothed
in fine linen: how then shall they go into the temple that carry
the clogs of the dirt of this world at their heels? 'Thus saith
the Lord God; No stranger uncircumcised in heart, nor uncircumcised
in flesh, shall enter into my sanctuary' (Eze 44:9).

3. The wideness therefore of this gate is for this cause here made
mention of, to wit, to encourage them that would gladly enter
thereat, according to the mind of God, and not to flatter them that
are not for leaving of all for God.

4. Wherefore let such as would go in remember that here is room,
even a gate to enter in at six cubits wide. We have been all this
while but on the outside of the temple, even in the courts of the
house of the Lord, to see the beauty and glory that is there. The
beauty hereof made men cry out, and say, 'How amiable are thy
tabernacles, O Lord of hosts! my soul longeth, yea, even fainteth
for the courts of the Lord'; and to say, 'a day in thy courts is
better than a thousand' (Psa 84:1,2,&c.).

XXIV. Of the pinnacles of the Temple.

1. There were also several pinnacles belonging to the temple. These
pinnacles stood on the top aloft in the air, and were sharp, and
so difficult to stand upon: what men say of their number and length
I wave, and come directly to their signification.

2. I therefore take those pinnacles to be types of those lofty airy
notions with which some men delight themselves, while they hover,
like birds, above the solid and godly truths of Christ. Satan
attempted to entertain Christ Jesus with this type, and antitype,
at once, when he set him on one of the pinnacles of the temple, and
offered to thrust him upon a false confidence in God, by a false
and unsound interpretation of a text (Matt 4:5,6; Luke 4:9-11).

3. You have some men cannot be content to worship IN the temple, but
must be aloft; no place will serve them but pinnacles, pinnacles;
that they may be speaking in and to the air, that they may be promoting
their heady notions, instead of solid truth; not considering that
now they are where the devil would have them be; they strut upon
their points, their pinnacles; but let them look to it, there is
difficulty standing upon pinnacles; their neck, their soul, is in
danger. We read, God is in his temple, not upon these pinnacles
(Psa 11:4; Hab 2:20).

4. It is true, Christ was once upon one of these; but the devil
set him there, with intent to have dashed him in pieces by a fall;
and yet even then told him, if he would venture to tumble down,
he should be kept from dashing his foot against a stone. To be
there, therefore, was one of Christ's temptations; consequently
one of Satan's stratagems; nor went he thither of his own accord,
for he knew that there was danger; he loved not to clamber pinnacles.

5. This should teach Christians to be low and little in their own
eyes, and to forbear to intrude into airy and vain speculations,
and to take heed of being puffed up with a foul and empty mind.[12]

XXV. Of the porters of the Temple.

1. There were porters belonging to the temple. In David's time
their number was four thousand men (1 Chron 23:5).

2. The porters were of the Levites, and their work was to watch
at every gate of the house of the Lord; at the gate of the outer
court, at the gates of the inner court, and at the door of the
temple of the Lord (2 Chron 35:15).

3. The work of the porters, or rather the reason of their watching,
was to look that none not duly qualified entered into the house
of the Lord. 'He set,' saith the text, 'the porters at the gates
of the house of the Lord, that none which was unclean in any thing
should enter in' (2 Chron 23:19).

4. The excellency of the porters lay in these three things, their
watchfulness, diligence, and valour, to make resistance to those
that, as unfit, would attempt to enter those courts and the house
of God (1 Chron 26:6; Mark 13:34).

5. These porters were types of our gospel ministers, as they are
set to be watchmen in and over the church, and the holy things
of God. Therefore as Christ gives to every man in the church his
work, so he commands 'the porter to watch' (Isa 21:11; Eze 3:17,
33:7; Acts 20:27-31; 2 Tim 4:5; Rev 2:2,3).

6. Sometimes every awakened Christian is said to be a porter,
and such at Christ's first knock open unto him immediately (Luke
12:35-40).

7. The heart of a Christian is also sometimes called the porter;
for that when the true shepherd comes to it, to him this porter
openeth also (John 10:3).

8. This last has the body for his watch-house; the eyes and ears
for his port-holes; the tongue therewith to cry, Who comes there?
as also to call for aid, when anything unclean shall attempt with
force and violence to enter in, to defile the house.

XXVI. Of the charge of the porters of the Temple more particularly.

1. The charge of the porters was, to keep their watch, in four
square, even round about the temple of God. Thus it was ordained
by David, before him by Moses, and after him by Solomon his son
(1 Chron 9:24; Num 3; 2 Chron 23:19, 35:15).

2. The porters had some of them the charge of the treasure-chambers;
some of them had the charge of the ministering vessels, even to
bring them in and out by tale; also the opening and shutting of
the gates of the house of the Lord was a part of their calling and
office.

3. I told you, the porters were types of our gospel ministers, as
they are watchmen in and over the house of God; and therefore in
that they were thus to watch round about the temple, what is it but
to show how diligent Satan is, to see if he may get in somewhere,
by some means, to defile the church of God; he goes round and round
and round us, to see if he can find a hog-hole for that purpose.

4. This also showeth that the church of itself, without its watchmen,
is a weak, feeble, and very helpless thing. What can the lady or
mistress do to defend herself against thieves and sturdy villains,
if there be none but she at home? It is said, when the shepherd
is smitten, the sheep shall be scattered. What could the temple
do without its watchmen?

5. Again, in that the porters had charge of the treasure-chambers
as it is (1 Chron 9:26), it is to intimate, that the treasures of
the gospel are with the ministers of our God, and that the church,
next to Christ, should seek them at their mouth. 'We have this
treasure in earthen vessels,' saith Paul, and they are 'stewards
of the' manifold 'mysteries of God' (1 Cor 4:1; 2 Cor 4:7; 1 Peter
4:10; Eph 4:11-13).

6. These are God's true scribes, and bring out of their treasury
things new and old; or, as he saith in another place, 'At our gates,'
that is, where our porters watch, 'are all manner of pleasant
fruits, which I have laid up for thee, O my beloved' (Cant 7:13;
Matt 13:52).

7. Further, some of them had charge of the ministering vessels, and
they were to bring them in and out by tale (1 Chron 9:28). (1.) If
by ministering vessels you understand gospel ordinances, then you
see who has the charge of them, to wit, the watchmen and ministers
of the word (Luke 1:12; 2 Thess 2:15; 2 Tim 2:2). (2.) If by
ministering vessels you mean the members of the church, for they
are also ministering vessels, then you see who has the care of
them, to wit, the pastors, the gospel ministers. Therefore 'obey
them that have the rule over you--for they watch for your souls,
as they that must give account; that they may do it with joy, and
not with grief, for that is unprofitable for you' (Heb 13:17).

8. The opening of the gates did also belong to the porters, to
show that the power of the keys, to wit, of opening and shutting,
of letting in and keeping out of the church, doth ministerially
belong to these watchmen (Matt 16:19; Heb 12:15).

9. The conclusion is, then let the churches love their pastors, hear
their pastors, be ruled by their pastors, and suffer themselves to
be watched over, and to be exhorted, counselled, and if need be,
reproved, and rebuked by their pastors.[13] And let the ministers
not sleep, but be watchful, and look to the ordinances, to the
souls of the saints, and the gates of the churches. Watchman,
watchman, watch!

XXVII. Of the doors of the Temple.

Now we are come to the gate of the temple; namely, to that which
let out of the porch into the holy place.

1. These doors or gates were folding, and they opened by degrees.
First, a quarter, and then a half, after that three quarters, and
last of all the whole. These doors also hanged upon hinges of gold,
and upon posts made of the goodly olive tree (1 Kings 6:33,34;
Eze 41:23,24).

2. These doors did represent Christ, as he is the way to the Father,
as also did the door of the tabernacle, at which the people were
wont to stand when they went to inquire of God. Wherefore, Christ
saith, 'I am the door,' alluding to this, 'by me if any man enter
he shall be saved, and shall go in and out, and find pasture' (Exo
33:9,10, 38:8, 40:12; Lev 1:3,4, 8:3,4,33, 15:14; Num 6:13,18,
10:3, 25:6, 27:2; 1 Sam 2:22; John 10:9). (1.) 'I am the door.'
The door into the court, the door into the porch, the door into
the temple, the door into the holiest, the door to the Father. But
now we are at the door of the temple. (2.) And observe it, this
door by Solomon was not measured as the door of the porch was:
for though the door into the court, and the door into the porch
were measured, to show that the right to ordinances and the inlet
into the church is to be according to a prescript rule, yet this
door was not measured; to show that Christ, as he is the inlet to
saving grace, is beyond all measure, and unsearchable. Hence his
grace is called 'unsearchable riches,' and that above all we can
ask or think, for that it passeth knowledge (Eph 3:8,19,20).

3. It is, therefore, convenient that we put a note upon this, that
we may distinguish rule and duty from grace and pardoning mercy;
for as I said, though Christ, as the door to outward privileges,
is set forth by rule and measure; yet, as he is the door to grace
and favour, never creature, as yet, did see the length and breadth
of him (Eph 3:17,19).[14]

4. Therefore, I say, this gate was not measured; for what should
a rule do here, where things are beyond all measure?

5. This gate being also to open by degrees, is of signification
to us; for it will be opening first by one fold, then by another,
and yet will never be set wide, wide open, until the day of judgment.
For then, and not till then, will the whole of the matter be open.
'For now we see through a glass, darkly; but then face to face:
now I know in part, but then shall I know even as also I am known'
(1 Cor 13:12).

XXVIII. Of the leaves of this gate of the Temple.

The leaves of this gate or door, as I told you before, were folding,
and so, as was hinted, has something of signification in them.
For by this means a man, especially a young disciple, may easily
be mistaken; thinking that the whole passage, when yet but a part
was open; whereas, three parts might be yet kept undiscovered to
him. For these doors, as I said before, were never yet set wide
open; I mean, in the antitype; never man yet saw all the riches
and fulness which is in Christ. So that I say, a new comer, if he
judged by present sight, especially if he saw but little, might
easily be mistaken; wherefore such, for the most part, are most
horribly afraid that they shall never get in thereat. How sayest
thou, young comer, is not this the case with thy soul? So it seems
to thee that thou art too big, being so great, so tun-bellied a
sinner. But, O thou sinner, fear not, the doors are folding-doors,
and may be opened wider, and wider again after that; wherefore,
when thou comest to this gate, and imaginest there is not space
enough for thee to enter, knock, and it shall be wider opened unto
thee, and thou shalt be received (Luke 11:9; John 6:37). So, then,
whoever thou art that art come to the door, of which the temple
door was a type, trust not to thy first conceptions of things, but
believe there is grace abundant. Thou knowest not yet what Christ
can do, the doors are folding-doors. He can 'do exceeding abundantly
above all that we can ask or think' (Eph 3:20).

The hinges on which these doors do hang were, as I told you, gold;
to signify that they both turned upon motives and motions of love,
and also that the openings thereof were rich. Golden hinges the
gate to God doth turn upon,

The posts on which these doors did hang were of the olive tree,
that fat and oily tree, to show that they do never open with
lothness or sluggishness, as doors do whose hinges want oil. They
are always oily, and so open easily and quickly to those who knock
at them. Hence you read, that he that dwells in this house gives
freely, loves freely, and doth us good with all his heart. 'Yea,'
saith he, 'I will rejoice over them to do them good, and I will
plant them in this land assuredly with my whole heart, and with my
whole soul' (Jer 3:12,14,22, 32:41; Rev 21:6, 22:17). Wherefore,
the oil of grace, signified by this oily tree, or these olive-posts,
on which these doors do hang, do cause that they open glibly or
frankly to the soul.

XXIX. What the doors of the Temple were made of.

1. The doors of the temple were made of fir; that is so sweet
scented, and pleasant to the smell (1 Kings 6:34).

2. Mankind is also often compared to the fir tree. As Isaiah 41:19,
55:13, 60:13-17, 14:8.

3. Now, since the doors of the temple were made of the same, doth
it not show that the way into God's house, and into his favour,
is by the same nature which they are of that thither enter, even
through the veil, his flesh? (Heb 10:20). For this door, I mean the
antitype, doth even say of himself, 'I Am like a green fir tree,
from me is thy fruit found' (Hosea 14:8).

4. This fir tree is Christ; Christ as man, and so as the way to the
Father. The doors of the temple are also, as you see here, made of
the fir tree; even of that tree which was a type of the humanity
of Jesus Christ. Consider Hebrews 2:14.

5. The fir tree is also the house of the stork, that unclean bird,
even as Christ is a harbour and shelter for sinners. As for the
stork, saith the text, the fir tree is her house; and Christ saith
to the sinners that see their want of shelter, 'Come unto me, and
I will give you rest.' He is a refuge for the oppressed, a refuge
in time of trouble (Deut 14:18; Lev 11:19; Psa 104:17, 84:2,3; Matt
11:27,28; Heb 6:17-20). He is, as the doors of fir of the temple,
the inlet to God's house, to God's presence, and to a partaking of
his glory. Thus God did of old, by similitudes, teach his people
his way.

XXX. How the doors of the Temple were adorned.

And Solomon carved upon the doors 'cherubims, and palm trees, and
open flowers, and covered them with gold' (1 Kings 6:35; Eze 41:25).

First. He carved cherubims thereon. These cherubims were figures
or types of angels, and forasmuch as they were carved here upon
the door, it was to show,

1. What delight the angels take in waiting upon the Lord, and in
going at his bidding, at his beck. They are always waiting like
servants at the door of their Lord's house.

2. It may be also to show how much pleased they are to be where
they may see sinners come to God. For 'there is joy in the presence
of the angels of God over one sinner that repenteth,' and comes to
God by Christ for mercy (Luke 15:10).

3. They may be also placed here to behold with what reverence or
irreverence those that come hither to worship do behave themselves.
Hence Solomon cautions those that come to God's house to worship,
that they take heed to their feet, because of the angels. Paul
also says, Women must take heed that they behave themselves in
the church as they should, and that because of the angels (Eccl
5:1,2,6; 1 Cor 11:5,6,10).

4. They may also be carved upon the temple doors, to show us
how ready they are, so soon as any poor creature comes to Christ
for life to take the care and charge of its conduct through this
miserable world. 'Are they not all ministering spirits, sent forth
to minister for them who shall be heirs of salvation?' (Heb 1:14).

5. They may also be carved here, to show that they are ready, at
Christ's command, to take vengeance for him upon those that despise
his people and hate his person. Hence he bids the world take heed
what they do to his 'little ones,' for 'their angels do always
behold the face of their Father which is in heaven,' and are ready
at the door to run at his bidding (Matt 18:10).

6. Or lastly, they may be carved upon these doors, to show that
Christ Jesus is the very supporter and upholder of angels, as well
as the Saviour of sinful man. For as he is before all things, so
by him all things consist; angels stand by Christ, men are saved
by Christ, and therefore the very cherubims themselves were carved
upon these doors, to show they are upheld and subsist by him (1
Cor 8:6; Col 1:17; Heb 1:3).

Second. Again, as the cherubims are carved here, so there were palm
trees carved here also. The palm tree is upright, it twisteth not
itself awry (Jer 10:5).

1. Apply this to Christ, and then it shows us the uprightness of
his heart, word, and ways with sinners. 'Good and upright is the
Lord, therefore will he teach sinners in the way'; in at the door
to life (Psa 25:8, 92:15).

2. The palm or palm tree is also a token of victory; and as placed
here, it betokeneth the conquest that Christ, the door, should get
over sin, death, the devil, and hell for us (Rom 7:24, 8:37; 1 Cor
15:54-57; Rev 7:9-11).

3. If we apply the palm tree to the church, as we may, for she
also is compared thereto (Cant 7:8-10), then the palm tree may be
carved here to show, that none but such as are upright of heart and
life shall dwell in the presence of God. 'The hypocrite,' says Job,
'shall not come before him.' 'The upright,' says David, 'shall not
dwell in thy presence' (Job 13:16; Psa 140:13). They are they that
are clothed in white robes, which signifies uprightness of life,
that stand before the Lamb with 'palms in their hands' (Rev 7:9).

Third. There were also carved upon these doors open flowers; and
that to teach us that here is the sweet scent and fragrant smell;
and that the coming soul will find it so in Christ, this door. 'I
AM,' saith he, 'the rose of Sharon, and the lily of the valleys.'
And again, 'His cheeks are as a bed of spices, as sweet flowers:
his lips like lilies, dropping sweet smelling myrrh' (Cant 2:1,
5:13). Open flowers. Open flowers are the sweetest, because full
grown, and because, as such, they yield their fragrancy most
freely. Wherefore, when he saith upon the doors are open flowers,
he setteth Christ Jesus forth in his good savours, as high as by
such a similitudes he could; and that both in name and office.
For open flowers lay, by their thus opening themselves before us,
all their beauty also most plainly before our faces. There are
varieties of beauty in open flowers, the which they also commend
to all observers. Now, upon these doors, you see, are open flowers,
flowers ripe, and spread before us, to show that his name and
offices are savoury to them that by him do enter his house to God
his Father (Cant 1:1-4).

'All these were overlaid with fine gold.' Gold is the most rich
of all metals; and here it is said the doors, the cherubims, the
palm trees, and open flowers, were overlaid therewith. And this
shows, that as these things are rich in themselves, even so they
should be to us. We have a golden door to go to God by, and golden
angels to conduct us through the world: we have golden palm trees
as tokens of our victory, and golden flowers to smell on all the
way to heaven.

XXXI. Of the wall of the Temple.

The wall of the temple was 'ceiled with fir tree, which he overlaid
with fine gold, and set thereon palm trees and chains' (2 Chron
3:5-7).

The walls were as the body of the house, unto which Christ alluded
when he said, 'Destroy this temple, and in three days I will raise
it up' (John 2:19). Hence to be, and worship in the temple, was a
type of being in Christ, and worshipping God by him. For Christ,
as was said, is the great temple of God, in the which all the elect
meet, and in whom they do service to and for his Father.

Hence again the true worshippers are said to be in him, to speak in
him, to walk in him, to obey in him (2 Cor 2:14, 12:19; Col 2:6).
For, as of old, all true worship was to be found at the temple, so
now it is only found with Christ, and with them that are in him.
The promise of old was made to them that worshipped within these
walls. 'Unto them,' saith he, 'will I give in my house, and within
my walls,' to them that worship there in truth, 'a place, and a
name, better than of sons and of daughters' (Isa 56:5).

But now, in New Testament times, 'all the promises of God in him are
yea, and in him, amen unto the glory of God by us' (2 Cor 1:20).
This is yet further hinted to us in that it is said these wall s
are ceiled with fir;[15] which, as was showed before, was a figure
of the humanity of Jesus Christ.

A wall is for defence, and so is the humanity of Jesus Christ. It
is, was, and will be, our defence for ever. For it was that which
underwent and overcame the curse of the law, and that in which our
everlasting righteousness is found. Had he not in that interposed,
we had perished for ever. Hence we are said to be reconciled to God
in the body of his flesh through death (Col 1:19,20; Rom 5:8-10).

Now, this wall was overlaid with fine gold. Gold here is a figure
of the righteousness of Christ, by which we are justified in the
sight of God. Therefore you read, that his church, as justified,
is said to stand at his right hand in cloth of gold. 'Upon thy
right hand did stand the queen in gold of Ophir.' And again, 'Her
clothing is of wrought gold' (Psa 45:9,13). This the wall was
overlaid with; this the body of Christ was filled with. Men, while
in the temple, were clothed with gold, even with the gold of the
temple; and men in Christ are clothed with righteousness, the
righteousness of Christ. Wherefore this consideration doth yet
more illustrate the matter. In that the palm trees were set on
this wall, it may be to show that the elect are fixed in Jesus,
and so shall abide for ever.

Chains were also carved on these walls, yea, and they were golden
chains; there were chains on the pillars, and now also we find
chains upon the walls. 1. Chains were used to hold one captive,
and such Paul did wear at Rome, but he called them 'his bands in
Christ.' 2. Chains sometimes signify great afflictions, which God
lays on us for our sins (Psa 107:9-11; Lam 1:14, 3:7). 3. Chains
also may be more mystically understood, as of those obligations
which the love of God lays upon us, to do and suffer for him (Acts
20:22). 4. Chains do sometimes signify beauty and comely ornaments.
'Thy neck,' saith Christ to his spouse, 'is comely with chains
of gold.' And again, 'I put bracelets upon thy hands, and a chain
on thy neck' (Cant 1:10; Eze 16:8-11; Prov 1:9). 5. Chains also
do sometimes denote greatness and honour, such as Daniel had when
the king made him the third ruler in the kingdom (Dan 5:7,16,29).

Now all these are temple-chains, and are put upon us for good;
some to prevent our ruin, some to dispose our minds the better,
and some to dignify and to make us noble. Temple-chains are brave
chains. None but temple-worshippers must wear temple-chains.

XXXII. Of the garnishing of the Temple with precious stones.

'And he garnished the house with precious stones for beauty' (2
Chron 3:6,7). 1. This is another ornament to the temple of the Lord;
wherefore, as he saith, it was garnished with them; he saith it
was garnished with them for beauty. The line[16] saith, garnished;
the margin saith, covered. 2. Wherefore, I think, they were fixed
as stars, or as the stars in the firmament, so they were set in
the ceiling of the house, as in the heaven of the holy temple. 3.
And thus fixed, they do the more aptly tell us of what they were
a figure; namely, of the ministerial gifts and officers in the
church. For ministers, as to their gifts and office, are called
stars of God, and are said to be in the hand of Christ (Rev 1:20).
4. Wherefore, as the stars glitter and twinkle in the firmament
of heaven, so do true ministers in the firmament of his church
(1 Chron 29:2; John 5:35; Dan 12:3). 5. So that it is said again
these gifts come down from above, as signifying they distil their
dew from above. And hence, again, the ministers are said to be
set over us in the Lord, as placed in the firmament of his heaven
to give a light upon his earth. 'There is gold and a multitude
of rubies, but the lips of knowledge are a precious jewel' (Prov
20:15).

Verily, it is enough to make a man in this house look always upward;
since the ceiling above head doth thus glitter with precious
stones. Precious stones, all manner of precious stones, stones
of all colours. For there are divers gifts, differences of
administrations, and diversities of operations, 'but it is the same
God which worketh all in all' (1 Cor 12:4-6). Thus had the ceiling
of this house a pearl here, and there a diamond; here a jasper,
and there a sapphire; here a sardius, and there a jacinth; here
a sardonyx, and there an amethyst. 'For to one is given by the
Spirit the word of wisdom, to another the word of knowledge'; to
one the gift of healing, to another faith; to this man to work
miracles, to that a spirit of prophecy; to another the discerning
of spirits, to another divers kinds of tongues (1 Cor 12:8-11).

He also overlaid the house, beams, posts, walls, doors, &c., and
all with gold. O what a beautiful house the temple was; how full
of glory was it! And yet all was but a shadow, a shadow of things
to come, and which was to be answered in the church of the living
God, the pillar and ground of truth, by better things than these.

XXXIII. Of the windows of the Temple.

'And for the house, he made windows of narrow lights' (1 Kings
6:4). There were windows of this house, windows for the chambers
and windows round about (Eze 40:16,22-25,29,33,36). These windows
were of several sizes, but all narrow, narrow without, but wide
within; they also were finely wrought, and beautified with goodly
stones (Isa 54:12).

1. Windows, as they are to a house an ornament, so also to it they
are a benefit. 'Truly the light is sweet, and a pleasant thing
it is for the eyes to behold the sun' (Eccl 11:7). The window is
that which Christ looks forth at, the window is that which the
sun looks in at (Cant 2:9).

2. By the light which shines in at the window we also see to make
and keep the house clean, and also to do what business is necessary
there to be done. 'In thy light shall we see light'; light to do
our duty, and that both to God and man.

3. These windows therefore were figures of the written word, by and
through which Christ shows himself to his, and by which we also
apprehend him. And hence the Word of God is compared to a glass
through which the light doth come, and by which we see not only
the beams of the sun, but our own smutches also (2 Chron 30:18;
James 1:23-25).

4. The lights indeed were narrow, wherefore we see also through
their antitype but darkly and imperfectly. 'Now we see through a
glass darkly,' or, as in a riddle, now we know but in part (1 Cor
13:12).

5. Their windows and their light are but of little service to those
that are without; the world sees but little of the beauty of the
church by the light of the written Word, though the church, by
that light, can see the dismal state of the world, and also how
to avoid it.

XXXIV. Of the chambers of the Temple.

In the temple Solomon made chambers (1 Kings 6:5).

1. The chambers were of several sizes; some little, some large;
some higher, some lower; some more inward, and some outward.

2. These chambers were for several services; some were for rests,
some to hide in, some to lay up treasure in, and some for solace
and delight (2 Chron 3:9; Eze 40:7, 41:5,9-11; 2 Chron 31:11,12).
They were for resting-places. Here the priests and porters were
wont to lodge. They were for hiding-places. Here Jehoshabeath hid
Joash from Athaliah the term of six years (2 Kings 11:3). They
were also to lay the temple treasure, or dedicated things in, that
they might be safely kept there for the worshippers (Ezra 8:29).
And some of them were for solace and delight; and, I must add,
some for durable habitation. Wherefore in some of them some dwelt
always, yea, their names dwelt there when they were dead.

(1.) Those of them which were for rest, were types of that rest
which by faith we have in the Son of God, and of that eternal rest
which we shall have in heaven by him (Matt 11:28; Heb 4:3). (2.)
Those chambers which were for hiding and security, were types of
that safety which we have in Christ from the rage of the world
(Isa 26:20). (3.) Those chambers which were for the reception of
the treasures and dedicated things were types of Christ, as he is
the common store-house of believers. 'For it pleased the Father,
that in him should all fulness dwell'; 'and of his fulness we all
receive, and grace for grace' (John 1:16; Col 1:19). (4.) Those
chambers that were for solace and delight, were types of those
retirements and secret meetings of Christ with the soul, where
he gives it his embraces, and delights her with his bosom and
ravishing delights. 'He brought me,' said she, 'into his chambers,'
'into the chamber of her that conceived me,' and there he gave
her his love (Cant 1:4, 3:4).

The chambers which were for durable dwelling-places were types of
those eternal dwelling-places which are in the heavens, prepared
of Christ and the Father, for them that shall be saved (John
14:1-4; 2 Cor 5:1-4). This it is to 'dwell on high,' and to be
safe from fear of evil! Here therefore you see are chambers for
rest, chambers for safety, chambers for treasure, chambers for
solace, and chambers for durable habitations. O the rest and peace
that the chambers of God's high house will yield to its inhabitants
in another world! Here they will 'rest from their labours,' 'rest
in their beds,' rest with God, rest from sin, temptation, and all
sorrow (Rev 14:13; Isa 57:1,2; 2 Thess 1:7). God therefore then
shall wipe all tears from our eyes, even when he comes out of his
chamber as a bridegroom, to fetch his bride, his wife unto him
thither, to the end they may have eternal solace together. O these
are far better than the chambers of the south!

XXXV. Of the stairs by which they went up into the chambers of the
Temple.

There were stairs by which men went up into these chambers of the
temple, and they were but one pair, and they went from below to
the first, and so to the middle, and thence to the highest chambers
in the temple (1 Kings 6:8; Eze 41:7).

1. These stairs were winding; so that they turned about, that did
go up them. So then, he that assayed to go into these chambers,
must turn with the stairs, or he could not go up, no, not into
the lowest chambers.

2. These stairs therefore were a type of a two-fold repentance.
That by which we turn from nature to grace, and that by which we
turn from the imperfections which attend a state of grace to glory.
Hence true repentance, or the right going up these turning stairs,
is called repentance to salvation; for true repentance stoppeth
not at the reception of grace; for that is but a going up these
stairs to the middle chambers (2 Cor 7:10).

Thus, therefore, the soul, at its going up these stairs, turns and
turns, till it enters the doors of the highest chambers. It groans,
though in a state of grace, because that is not the state of glory.
I count then, that from the first to the middle chambers may be
a type of turning from nature to grace. But from the middle to
the highest, these stairs may signify a turning still from the
imperfections and temptations that attend a state of grace, to that
of immortality and glory (2 Cor 5:1-9).

For as there are turning stairs, form the lowest to the middle
chambers, so the stairs from thence still turn, and so will do,
till you come to the highest chambers. I do not say that they that
have received grace, do repent they received grace; but I say they
that have received grace, are yet sorry that grace is not consummate
in glory; and hence they are for going up thither still, by these
turning stairs; yea, they cannot rest below, as they would, till
they ascend to the highest chambers. 'O wretched man that I am!'
And 'in this we groan earnestly,' is the language of gracious
souls (Rom 7:24; 2 Cor 5:1-3). True, every one doth not do thus
that comes into the temple of God; many rest below stairs, they
like not to go turning upward. Nor do I believe that all that bid
fair for ascending to the middle chambers, get up to the highest
stories, to his stories in the heavens. Many in churches, who
seem to be turned from nature to grace, have not the grace to go
up, turning still; but rest in that show of things, and so die
below a share in the highest chambers.

All these things are true in the antitype, and, as I think,
prefigured by these turning stairs to the chambers of the temple.
But this turning, and turning still, displeases some much; they
say it makes them giddy; but I say, there is no way like this, to
make a man stand steady; stedfast in the faith, and with boldness
in the day of judgment. For he has this seated in his heart; I went
up by the turning stairs, till I came to the highest chambers. A
strait pair of stairs are like that ladder by which men ascend to
the gallows; they are the turning ones that lead us to the heavenly
mansion-houses. Look, therefore, you that come into the temple
of God to worship, that you stay not at the foot of these turning
stairs, but go up thence; yea, up them, and up them, and up
them, till you come to the view of the heavens; yea, till you are
possessed of the highest chambers! How many times has God, by the
Scripture, called upon you to TURN, and told you, you must turn
or die! and now here he has added to his call a figure, by placing
a pair of turning stairs in his temple, to convict your very senses,
that you must TURN, if you mean to go up into his holy chambers,
and so into his eternal mansion-houses; and look that you turn to
purpose; for every turning will not serve. Some turn, but not to
the Most High; and so turn to no purpose.

XXXVI. Of the molten sea that was in the Temple.

There was also a molten sea in the temple; it was made of brass,
and contained three thousand baths (2 Chron 4:2-10). [17] This
sea was for the priests to wash in when they came into the temple
to accomplish the service of God; to wash their hands and feet
at, that they might not, when they came thither, die for their
unpreparedness. The laver also which was in the wilderness was of
the same use there (Exo 30).

1. It was, as may be supposed, called a sea, for that it was large
to contain; and a sea of brass, for that it was made thereof. It
is called in Revelation a sea of glass, alluding to that in the
wilderness, which was made of the brazen looking-glasses of women
that came to worship at the door of the tabernacle (Rev 4:6, 15:2;
Exo 38:8).

2. It was also said to be molten, because it was made of that
fashion, by fire; and its antitype therefore is said to be a sea
of glass mingled with fire (Rev 15:2). (1.) This sea was a figure
of the word of the gospel, in the cleansing virtue of it; which
virtue then it has when mingled with the fire of the Holy Ghost.
And to this Christ alludes, when he saith, 'Now ye are clean
through the word which I have spoken unto you' (John 15:3). (2.)
It was a figure of the word, without mixture of men's inventions;
hence it is called 'pure water.' Having your 'bodies washed with
pure water.' And again, He sanctifies and cleanseth his church
'with the washing of water by the word' (Eph 5:26; Titus 3:5). All
these places are an allusion to the molten sea, at which of old
they washed when they went into the temple to worship. Therefore,
saith he, being washed, let us draw near to God (Heb 10:22).

3. This sea from brim to brim was complete ten cubits; perhaps to
show that there is as much in the word of the gospel to save, as
there is in the ten[18] words to condemn.

4. From under this sea round about appeared oxen, ten in a cubit
did compass it round about (2 Chron 4:3). Understand by these oxen
ministers, for to them they are compared in 1 Corinthians 9:8-10.
And then we are taught whence true ministers come; to wit, from
under the power of the gospel, for this sea breeds gospel ministers,
as the waters breed fish.

5. It is also said in the text, that these oxen were cast when the
sea was cast; insinuating that when God ordained a word of grace
to save us, he also in his decree provided ministers to preach it
to us to that end. Paul tells us, that he was made a minister of
the gospel, 'according to God's eternal purpose which he purposed
in Christ Jesus our Lord' (Eph 3:9-11; Col 1:25).

6. This sea is said to have a brim like the brim of a cup. To invite
us as well to drink of its grace, as to wash in its water. For the
word and Spirit when mixed, has not only a cleansing, but a saving
quality in it (2 Chron 4:1-5; 1 Cor 15:1,2).

7. This brim was wrought with lilies, or was like a lily flower;
to show how they should grow and flourish, and with what beautiful
robes they should be adorned, who were washed, and did drink of
this holy water. Yea, that God would take care of them, as he also
did of lilies, and would not fail to bestow upon them what was
necessary for the body, as well as for the soul (Matt 6:28-34).

XXVII. Upon what the molten sea stood in the Temple.

1. This molten sea stood upon the backs of twelve brazen bulls or
oxen (2 Chron 4:4).

2. These oxen, as they thus stood, looked three towards the north,
three towards the west, three towards the east, and three towards
the south.

3. These twelve oxen were types of the twelve apostles of the Lamb,
who, as these beasts, stood looking into the four corners of the
earth, and were bid to go preach the gospel in all the world.

4. They were compared to oxen, because they were clean; for the ox
was a clean beast. Hence the apostles are called holy. They were
compared to oxen, because the ox is strong; and they also were
mighty in the word (Prov 14:4; 2 Cor 12:12).

5. The ox will not lose what he has got by drawing; he will not
let the wheels go back; so the apostles were set to defend, and
not let that doctrine go back, which they had preached to others;
nor did they, they delivered it pure to us.

6. One of the cherubs of which you read in the vision had a face
like an ox, to show that the apostles, these men of the first order,
are most like the angels of God (Eze 1:10).

7. In that they stood with their faces every way, it was, as I
said, to show how the apostles should carry the gospel into all
the world (Matt 28:19,20; Mark 16:15-18).

8. And observe, just as these oxen were placed looking in the temple
every way, even so stand open the gates of the New Jerusalem to
receive those that by their doctrine should be brought into it.
'And they shall come from the east, and from the west, and from
the north, and from the south, and shall sit down in the kingdom
of God' (Luke 13:29; Rev 21:13,14).

9. These oxen bear this molten sea upon their backs, to show that
they should be the foundation workmen of the gospel, and that it
ought not to be removed, as was the molten sea of old, from that
basis to another.

10. It is also said concerning those oxen that thus did bear this
molten sea, that all their hinder parts were inwards, that is,
covered by that sea that was set upon their backs; their hinder
parts, or, as the apostle has it, 'our uncomely parts' (1 Cor
13:23,24).

11. And, indeed, it becomes a gospel minister to have his uncomely
parts covered with that grace which by the gospel he preached unto
others. As Paul exhorts Timothy to take heed unto himself, and to
his doctrine (1 Tim 4:6).

12. But alas! there are too, too many who, can they but have their
hands covered with a few gospel notions, care not though their
hinder parts are seen of all the world. But such are false ministers;
the prophet calls them 'the tail.' 'The prophet that speaketh lies,
either by word or with his feet, he is the tail' (Isa 9:15; Prov
6:12,13).

13. But what a shame is it to hide his head under this molten sea,
while his hinder parts hang out. Such an one is none of Christ's
oxen; for they, with honour to their Master, show their heads before
all the world, for that their hinder parts are inward, covered.

14. Look to thy hinder parts, minister, lest, while thy mouth doth
preach the gospel, thy nakedness and shame be seen of those which
hear thee. For they that do not observe to learn this lesson
themselves, will not teach others to believe the Word, nor to live
a holy life; they will learn of them to show their shame, instead
of learning to be holy.

XXXVIII. Of the lavers of the Temple.

Besides this molten sea, there were ten lavers in the temple; five
of which were put on the right side, and five also on the left (2
Chron 4:6).

1. Of their fashion and their furniture, you may see (1 Kings 7:38).
These lavers, as the molten sea, were vessels which contained
water; but they were not of the same use with it. True, they were
both to wash in; the sea to wash the worshippers, but the lavers to
wash the sacrifice. 'He made the ten lavers to wash in them such
things as they offered for the burnt-offering, but the sea was for
the priests to wash in' (2 Chron 4:6). 2. The burnt-offering was
a type of the body of Christ, which he once offered for our sins;
and the fire on which the sacrifice was burned, a type of the
curse of the law which seized on Christ when he gave himself a
ransom for us. For, therefore, that under the law was called the
burnt-offering, because of the burning upon the altar (Lev 6:9).

But what, then, must we understand by these lavers, and by this
sacrifice being washed in them, in order to its being burned upon
the altar?

I answer, Verily, I think that the ten lavers were a figure of
the ten commandments; in the purity and perfection of Christ's
obedience to which he became capable of being made a burnt-offering,
acceptable to God for the sins of the people. Christ was made under
the law, and all his acts of obedience to God for us were legal,
and his living thus a perfect legal life was his washing his
offering in these ten lavers, in order to his presenting it upon
the altar for our sins. The lavers went upon wheels, to signify
walking feet; and Christ walked in the law, and so became a clean
offering to God for us. The wheels were of the very same as were
the lavers, to show that Christ's obedience to the law was of
the same, as to length and breadth, with its commands and demands
to their utmost tittle and extent. The inwards and legs of the
burnt-offering were to be washed in these lavers (Lev 1:9,13; 2
Chron 4:6); to show that Christ should be pure and clean in heart
and life.

We know that obedience, whether Christ's or ours, is called 'a
walking in the way,' typified by the lavers walking upon their
wheels. But I mean not by Christ, his washing of his offering, that
he had any filthiness cleaving to his nature or obedience; yet
this I say, that so far as our guilt laid upon him could impede,
so far he wiped it off by washing in these lavers. For his offering
was to be without blemish, and without spot to God. Hence it is
said, he sanctified himself in order to his suffering. 'And being
made perfect, he became the author of eternal salvation unto all
them that obey him' (John 17:19; Heb 5:6-10).

For albeit he came holy into the world, yet that holiness was but
preparatory to that by which he sanctified himself, in order to his
suffering for sin. That, then, which was his immediate preparation
for his suffering was his obedience to the law, his washing in
these lavers. He, then, first yielded complete obedience to the
law on our behalf, and then, as so qualified, offered his washed
sacrifice for our sins without spot to God. Thus, therefore, he
was our burnt-offering washed in the ten lavers, that he might,
according to law, be accepted of the Lord.

And he set five of the lavers on the right side of the house, and
five of them on the left. Thus were the ten divided, as the tables
of the law, one showing our duty towards God, the other our duty
towards our neighbour; in both which the burnt-offering was washed,
that it might be clean in both respects. They might also be thus
placed, the better to put the people in mind of the necessity of the
sanction of Christ according to the law, in order to his offering
of himself an offering to God for us.

XXXIX. Of the tables in the Temple.

'He made also ten tables, and placed them in the temple, five on
the right hand,[19] and five on the left' (2 Chron 4:8).

Some, if not all of these tables, so far as I can see, were they
on which the burnt-offering was to be cut in pieces, in order to
its burning.

These tables were made of stone, of hewn stones, on which this
work was done (Eze 40:40-43). Now, since the burnt-offering was a
figure of the body of Christ, the tables on which this sacrifice
was slain must needs, I think, be a type of the heart, the stony
heart, of the Jews. For had they not had hearts hard as an adamant,
they could not have done that thing.

Upon these tables, therefore, was the death of Christ contrived,
and this horrid murder acted; even upon these tables of stone. In
that they are called tables of hewn stone, it may be to show that
all this cruelty was acted under smooth pretences, for hewn stones
are smooth. The tables were finely wrought with tools, even as the
heart of the Jews were with hypocrisy. But alas, they were stone
still; that is, hard and cruel; else they could not have been an
anvil for Satan to forge such horrid barbarism upon. The tables
were in number the same with the lavers, and were set by them to
show what are the fruits of being devoted to the law, as the Jews
were, in opposition to Christ and his holy gospel. There flows
nothing but hardness and a stony heart from thence. This was showed
in its first writing; it was writ on tables of stone, figures of
the heart of man; and on the same tables, or hearts, was the death
of Jesus Christ compassed.

One would think that the meekness, gentleness, or good deeds
of Jesus Christ might have procured in them some relentings when
they were about to take away his life; but alas, their hearts were
tables of stone! What feeling or compassion can a stone be sensible
of? Here were stony hearts, stony thoughts, stony counsels, stony
contrivances, a stony law, and stony hands; and what could be
expected hence but barbarous cruelty indeed? 'If I ask you,' said
Christ, 'ye will not answer me, nor let me go' (Luke 22:68).

In that these stony tables were placed about the temple, it supposeth
that they were temple-men, priests, scribes, rulers, lawyers,
&c., that were to be the chief on whose hearts this murder was to
be designed, and by them enacted to their own damnation without
repentance.

XL. Of the instruments wherewith this sacrifice was slain, and of
the four tables they were laid on in the Temple.

The instruments that were laid upon the tables in the temple were
not instruments of music, but those with which the burnt-offering
was slain. 'And the four tables were of hewn stone for the
burnt-offering: whereupon also they laid the instruments wherewith
they slew the burnt-offering and the sacrifice' (Eze 40:42,43).

Here we are to take notice that the tables are the same, and some
of them of which we spake before. That the instruments with which
they slew the sacrifice were laid upon these tables. The instruments
with which they slew the sacrifices, what were they but a bloody
axe, bloody knives, bloody hooks, and bloody hands? For these we
need no proof; matter of fact declares it. But what were those
instruments a type of?

Answ. Doubtless they were a type of our sins. They were the bloody
axe, the knife, and bloody hands that shed his precious blood.
They were the meritorious ones, without which he could not have
died. When I say ours, I mean the sins of the world. Though, then,
the hearts of the Jews were the immediate contrivers, yet they
were our sins that were the bloody tools or instruments which slew
the Son of God. 'He was wounded for our transgressions, he died
for our sins' (Isa 53; 1 Cor 15; Gal 1).

O the instruments of us churls, by which this poor man was taken from
off the earth! (Isa 32:7; Prov 30:14). The whip, the buffetings,
the crown of thorns, the nails, the cross, the spear, with the
vinegar and gall, were all nothing in comparison of our sins. 'For
the transgression of my people was he stricken' (Isa 53:8). Nor
were the flouts, taunts, mocks, scorns, derisions, &c., with
which they followed him from the garden to the cross, such cruel
instruments as these. They were our sins then, our cursed sins,
by, with, and for the sake of which the Lord Jesus became a bloody
sacrifice.

But why must the instruments be laid upon the tables?

1. Take the tables for the hearts of the murderers, and the instruments
for their sins, and what place more fit for such instruments to
be laid upon? It is God's command that these things should be laid
to heart, and he complains of those that do not do it (Isa 42:25,
57:11).

2. Nor are men ever like to come to good, until these instruments
with which the Son of God was slain indeed be laid to heart. And they
were eminently laid to heart even by them soon after; the effect
of which was the conversion of thousands of them (Acts 2:36,37).

3. Wherefore when it says these instruments must be laid upon the
stony tables, he insinuates, that God would take a time to charge
the murder of his Son home upon the consciences of them that did
that murder, either to their conversion or condemnation. And is
it not reason that they who did this horrid villany, should have
their doings laid before their faces upon the tables of their
heart? That they may look upon him whom they have pierced, and
mourn (Zech 12:10; Rev 1:7).

4. But these instruments were laid but upon some of the tables, and
not upon all the ten, to show that not all, but some of those, so
horrid, should find mercy of the Lord.

5. But we must not confine these tables only to the hearts of the
bloody Jews; they were our sins for the which he died. Wherefore
these instruments should be laid upon our tables too, and the Lord
lay them there for good, that we also may see our horrid doings,
and come bending to him for forgiveness!

6. These instruments thus lying on the tables in the temple, became
a continual motive to God's people to repentance; for so oft as they
saw these bloody and cruel instruments, they were put in mind how
their sins should be the cause of the death of Christ.

7. It would be well also, if these instruments were at all times
laid upon our tables, for our more humbling for our sins in every
thing we do, especially upon the Lord's table, when we come to
eat and drink before him. I am sure the Lord Jesus doth more than
intimate, that he expects that we should do so, where he saith,
When ye eat that bread, and drink that cup, do this in remembrance
of me. In remembrance that I died for your sins, and consequently
that they were the meritorious cause of the shedding of my blood.

To conclude. Let all men remember, that these cruel instruments are
laid upon the table of their hearts, whether they see them there
or no. 'The sin of Judah is written with a pen of iron, and with
the point of a diamond--upon the table of their heart' (Jer 17:1).
A pen of iron will make letters upon a table made of stone, and
the point of a diamond will make letters upon glass. Wherefore
in this saying, God informs us that if we shall forbear to read
these lines to our conversion, God will one day read them against
us unto our condemnation.

XLI. Of the candlesticks of the Temple.

'And he made ten candlesticks of gold, according to their form,
and set them in the temple, five on the right hand, and five on
the left' (2 Chron 4:7).

These candlesticks were made of gold, to show the worth and value
of them. They were made after the form, or exact, according to
rule, like those that were made in the tabernacle, or according to
the pattern which David gave to Solomon to make them by. Observe,
there was great exactness in these; and need there was of this
hint, that men might see that every thing will not pass for a right
ordered candlestick with God (Exo 25:31-40; 1 Chron 28:15).

These candlesticks are said sometimes to be ten, sometimes seven,
and sometimes one; ten here; seven, Revelation 1:12, 13, and one
in Zechariah 4.[20] Ten is a note of multitude, and seven a note
of perfection, and one a note of unity. Now, as the precious stones
with which the house was garnished were a type of ministerial gifts,
so these candlesticks were a type of those that were to be the
churches of the New Testament; wherefore he says, 'The candlesticks
which thou sawest are the seven churches' (Rev 1:12-20).

1. The candlesticks were here in number ten, to show that Christ
under the New Testament would have as many gospel-churches. 'And
I, if I be lifted up from the earth,' saith he, 'will draw all men
unto me'; that is, abundance. For the children of the desolate,
that is, of the New Testament church, shall be many more than they
of the Jews were (John 12:32; Gal 4:27).

2. In that the candlesticks were set by the lavers and stony tables,
it might be to show us, that Christ's churches should be much in
considering, that Christ, though he was righteous, yet died for
our sins; though his life was according to the holy law, yet our
stony hearts caused him to die. Yea, and that the candlesticks
are placed there, it is to show us also, that we should be
much in looking on the sins by which we caused him to die; for
the candlesticks were set by those tables whereon they laid the
instruments with which they slew the sacrifice.

3. These candlesticks being made according to form, seem not only
to be exact as to fashion, but also as to work. For that in Exodus,
with its furniture, was made precisely of one talent of gold,
perhaps to show, that Christ's true spouse is not to be a grain
more, nor a dram less, but just the number of God's elect. This
is Christ's completeness, his fulness; one more, one less, would
make his body a monster.

4. The candlestick was to hold the light, and to show it to all
the house; and the church is to let her light so shine that they
without may see the light (Matt 5:15,16; Luke 8:16, 11:33, 12:35).

5. To this end the candlesticks were supplied with oil-olive, a
type of the supply that the church hath, that her light may shine,
even of the spirit of grace.

XLII. Of the lamps belonging to the candlesticks of the Temple.

To these candlesticks belonged several lamps, with their flowers
and their knops (Exo 25:33; 2 Chron 4:21).

1. These lamps were types of that profession that the members of
the church do make of Christ, whether such members have saving
grace or not (Matt 25:1-7).

2. These lamps were beautified with knops and flowers, to show how
comely and beautiful that professor is, that adorns his profession
with a suitable life and conversation.

3. We read that the candlestick in Zechariah had seven lamps
belonging to it, and a bowl of golden oil[21] on the top; and that
by golden pipes this golden oil emptied itself into the lamps,
and all, doubtless, that the lamps might shine (Zech 4:2,12).

4. Christ, therefore, who is the high-priest, and to whom it
belongs to dress the lamps, doth dress them accordingly. But now
there are a lamp-carriers of two sorts; such as have only oil in
their lamps, and such as have oil in their lamps and vessels too,
and both these belong to the church, and in both these Christ will
be glorified: and they should have their proper places at last.
They that have the oil of grace in their hearts, as well as
a profession of Christ in their hands, they shall go in with him
to the wedding; but they who only make a profession, and have not
oil in their vessels, will surely miscarry at last (Matt 25).

5. Wherefore, O thou professor! thou lamp-carrier! have a care and
look to thyself; content not thyself with that only that will maintain
thee in a profession, for that may be done without saving grace.
But I advise thee to go to Aaron, to Christ, the trimmer of our
lamps, and beg thy vessel full of oil of him--that is, grace--for
the seasoning of thy heart, that thou mayest have wherewith,
not only to bear thee up now, but at the day of the bridegroom's
coming, when many a lamp will go out, and many a professor be left
in the dark; for that will to such be a woeful day (Lev 24:2; Matt
25).

Some there are that are neither for lamps nor oil for themselves;
neither are they pleased if they think they see it in others. But
they that have lamps and they that have none, and they which would
blow out other folk's light, must shortly appear to give an account
of all their doings to God. And then they shall see what it is to
have oil in their vessels and lamps: and what it is to be without
in their vessels, though it is in their lamps; and what a dismal
thing it is to be a malignant[22] to either; but at present let
this suffice. XLIII. Of the shew-bread on the golden table in the
Temple.

There was also shew-bread set upon a golden table in the temple
(1 Kings 7:48). The shew-bread consisted of twelve cakes made of
fine flour, two tenth deals[23] were to go to one cake, and they were
to be set in order in two rows upon the pure table (Lev 24:5-9).

1. These twelve loaves to me do seem to be a type of the twelve
tribes under the law, and of the children of God under the gospel,
as they present themselves before God, in and by his ordinances
through Christ. Hence the apostle says, 'For we being many are one
bread,' &c. (1 Cor 10:17). For so were the twelve cakes, though
twelve; and so are the gospel-saints, though many; for 'we, being
many, are one body in Christ' (Rom 12:5).

2. But they were a type of the true church, not of the false. For
Ephraim, who was the head of the ten tribes in their apostacy, is
rejected, as 'a cake not turned.' Indeed he is called a cake, as a
false church may be called a church: but he is called 'a cake not
turned,' as a false church is not prepared for God, nor fit to be
set on the golden table before him (Hosea 7:8).

3. These cakes or shew-bread were to have frankincense strewed
upon them, as they stood upon the golden table, which was a type
of the sweet perfumes of the sanctifications of the Holy Ghost; to
which I think Paul alludes, when he says, 'The offering up of the
Gentiles might be acceptable' to God, 'being sanctified by the
Holy Ghost' (Rom 15:16).

4. They were to be set upon the pure table, new and hot; to show
that God delighted in the company of new and warm believers. 'I
remember thee, the kindness of thy youth': 'when Israel was a child,
then I loved him' (Jer 2:2; Hosea 11:1). Men at first conversion
are like to a cake well baked, and new taken from the oven; they
are warm, and cast forth a very fragrant scent, especially when,
as warm, sweet incense is strewed upon them.

5. When the shew-bread was old and stale, it was to be taken away,
and new and warm put in its place, to show that God has but little
delight in the service of his own people when their duties grow
stale and mouldy. Therefore he removed his old, stale, mouldy
church of the Jews from before him, and set in their rooms upon
the golden table the warm church of the Gentiles.

6. The shew-bread, by an often remove and renewing, was continually
to all them before the Lord in his house, to show us, that always,
as long as ordinances shall be of use, God will have a new, warm,
and sanctified people to worship him.

7. Aaron and his sons were to eat the old shew-bread, to show that
when saints have lived in the world as long as living is good for
them, and when they can do no more service for God in the world,
they shall yet be accepted of Jesus Christ; and that it shall be
as meat and drink to him to save them from all their unworthinesses.

8. The new shew-bread was to be set even on the Sabbath before
the Lord, to show with what warmth of love and affections God's
servants should approach his presence upon his holy day.

XLIV. Of the snuffers belonging to the candlesticks and lamps of
the Temple.

As there were candlesticks and lamps, so there were snuffers also
prepared for these in the temple of the Lord. 'and the snuffers
were snuffers of gold' (1 Kings 7:50). 1. Snuffers. The use of
snuffers is to trim the lamps and candles, that their lights may
shine the brighter. 2. Snuffers, you know, are biting, pinching
things; but use them well, and they will prove not only beneficial
to those within the house, but profitable to the lights.

Snuffers, you may say, of what were they a type?

Answ. If our snuffs are our superfluities of naughtiness, our
snuffers then are those righteous reproofs, rebukes, and admonitions,
which Christ has ordained to be in his house for good; or, as the
apostle hath it, for our edification; and perhaps Paul alludes
to these when he bids Titus to rebuke the Cretians sharply, that
they might be sound in the faith (Titus 1:12,13). As who should
say, they must use the snuffers of the temple to trim their lights
withal, if they burn not well. These snuffers therefore are of
great use in the temple of God; only, as I said, they must be used
wisely. It is not for every fool to handle snuffers at or about
the candles, lest perhaps, instead of mending the light, they put
the candle out. And therefore Paul bids them that are spiritual
do it (Gal 6:1). My reason tells me, that if I use these snuffers
as I should, I must not only endeavour to take the superfluous
snuff away, but so to do it, that the light thereby may be mended;
which then is done if, as the apostle saith, I use sharpness to
edification, and not for destruction (1 Cor 5:4,5; 2 Cor 13:10).

Are not the seven churches in Asia called by name of candlesticks?
And why candlesticks, if they were not to hold the candles?
And candles must have snuffers therewith to trim the lights. And
Christ, who is our true Aaron, in those rebukes which he gave
those churches, alluding to these snuffers, did it that their
lights might shine the brighter (Rev 2, 3). Wherefore, as he used
them, he did it still with caution to their light, that it might
not be impaired. For as he still thus trimmed these lamps, he yet
encouraged what he saw would shine if helped. He only nipt the
snuff away.

Thus, therefore, he came to them with these snuffers in his hand,
and trimmed their lamps and candlesticks (Rev 2:4,20, 3:2,15).
This should teach ministers, to whom it belongs under Christ to
use the snuffers well. Strike at the snuff, not at the light, in
all your rebukes and admonitions; snuff not your lamps of a private
revenge, but of a design to nourish grace and gifts in churches.
Thus our Lord himself says he did, in his using of these snuffers
about these candlesticks. 'As many,' saith he, 'as I love, I rebuke
and chasten; be zealous therefore, and repent' (Rev 3:19).

To conclude; Watchman, watch, and let not your snuffs be too long,
nor pull them off with your fingers, or carnal reasonings, but with
godly admonitions, &c. Use your snuffers graciously, curb vice,
nourish virtue; so you will use them well, and so your light will
shine to the glory of God.[24]

XLV. Of the snuff-dishes that were with the snuffers in the Temple.

As there were snuffers, so there were also snuff-dishes in the
temple; 'and they were also made of gold' (Exo 25:38; 37:23; Num
4:9). The snuff-dishes were those in which the snuffs were put when
snuffed off, and by which they were carried forth of the temple.
They therefore, as the snuffers are, are of great use in the temple
of God. 1. By them the golden floor of the temple is kept from
being daubed by the snuffs. 2. By them also the clean hands of
those that worship there are kept from being defiled. 3. By them
also the stinks of the snuffs are soonest suppressed in the temple;
and consequently the tender noses of them that worship there
preserved from being offended.

Snuffs, you know, are daubing things, stinking things, nauseous
things; therefore we must take heed that they touch not this floor
on which we walk, nor defile the hands which we lift up to God,
when we come to worship him. But how must this be done, but as we
take them off with the snuffers, and put them in these snuff-dishes?
Some are for being at the snuffs with their fingers, and will also
cast them at their feet, and daub the floor of God's holy house;
but usually such do burn as well as defile themselves. But is it
not a shame for a man to defile himself with that vice which he
rebuketh in another? Let us then, while we are taking away the
snuffs of others, hate even the garment spotted by the flesh, and
labour to carry such stink with the snuff-dishes out of the temple
of God.

Snuff-dishes, you may say, what are they?

I answer, If sins are the snuffs, and rebukes and admonitions the
snuffers; then, methinks, repentance, or, in case that be wanting,
the censures of the church, should be the snuff-dishes. Hence,
repentance is called a church-cleansing grace, and the censures of
the church a purging out of the old leaven, and making it a new
lump (1 Cor 5:2; 2 Cor 7:11).

Ah! were these snuff-dishes more of use in the churches, we should
not have this man's snuff defile that man's fingers as it doth.
Nor would the temple of God be so besmeared with these snuffs,
and be daubed as it is.

Ah! snuffs pulled off, lie still in the temple-floor, and there
stink, and defile both feet and fingers, both the callings and
conversations of temple-worshippers, to the disparaging of religion,
and the making of religious worship but of low esteem with men;
and all, I say, for want of the due use of these snuffers, and
these snuff-dishes, there. Nay, are not whole churches now defiled
with those very snuffs, that long since were plucked off, and all
for want of the use of these snuff-dishes, according to the Lord's
commandment. For you must know, that reproof and admonitions are
but of small use, where repentance, or church-censures, are not
thereto annexed. When ministers use the snuffers, the people should
hold the snuff-dishes.

Round reproofs for sin, when they light upon penitent hearts, then
brave work is in the church: then the snuff is not only pulled
away, but carried out of the temple of God aright, &c. And now the
worship and worshippers shine like gold. 'As an ear-ring of gold,
and an ornament of fine gold, so is a wise reprover upon an obedient
ear' (Prov 25:12).

Ministers, it appertains to you to use the snuffers, and to teach
the people to hold the snuff-dishes right (Acts 20:20,21; 2 Tim
4:2). We must often be snuffed with these snuffers, or our light
will burn but dimly, our candle will also waste. Pray, therefore,
O men of God, look diligently to your people. Snuff them as you see
there is need; but touch not their snuff with your white fingers;
a little smutch on YOU will be seen a great way. Remember also that
you leave them nowhere, but with these snuff-dishes, that the temple
may be cleared of them. Do with the snuff as the neat housewife
doth with the toad which she finds in her garden. She takes the
fork, or a pair of tongs, and therewith doth throw it over the
pales. Cast them away, I say, with fear, zeal, care, revenge, and
with great indignation, and then your church, your conversation,
your fingers, and all, will be kept white and clean (2 Cor 7:11).

XLVI. Of the golden tongs belonging to the Temple.

There were also tongs of gold used in the temple of old (1 Kings
7:49). 1. These tongs were used about the altar, to order the
fire there. 2. They were used too about the candlestick, and are
therefore called HIS tongs. 3. Perhaps there were tongs for both
these services; but of that the word is silent.

But what were they used about the candlestick to do?

Answ. To take holy fire from off the altar to light the lamps withal.
For the fire of the temple was holy fire, such as at first was
kindled from heaven, and when kindled, maintained by the priests,
and of that the lamps were lighted (Lev 9:24; 2 Chron 7:1). Nor
was there, upon pain of death, any other fire to be used there
(Lev 10:1,2). These tongs, therefore, were used to take fire from
off the altar to light the lamps and candlesticks withal. For to
trim the lights, and to dress the lamps, was Aaron's work day by
day. He shall light and order the lamps upon the pure candlestick
before the Lord, and Aaron did so. He lighted the seven lamps
thereof, as the Lord commanded Moses (Exo 10:24,25; Lev 24:2,3;
Num 8:3). What is a lamp or candlestick to us, if there be not
light thereon; and how lighted without fire, and how shall we take
up coals to light the lamps withal, if we have not tongs prepared
for that purpose? With these tongs fire also was taken from off
the altar, and put into the censers to burn sweet incense with,
before the Lord. The tongs then were of great use in the temple
of the Lord.

But what were the tongs a type of?

The altar was a type of Christ; the fire of the Holy Ghost; and
these tongues were a type of that holy hand of God's grace, by
which the coals, or several dispensations and gifts of the Holy
Ghost, are taken and given to the church, and to her members, for
her work and profit in this world.

Tongs, we know, are used instead of fingers; wherefore Aaron's
golden tongs were a type of Christ's golden fingers (Can 5:14).
Isaiah saith that one of the seraphims flew to him with 'a live
coal in his hand, which he had taken with the tongs from off the
altar.' Here the type and antitype, to wit, tongs and hand, are
put together (Isa 6:6). But the prophet Ezekiel, treating of like
matters, quite waives the type, the tongs, and speaketh only of
this holy land; 'And he spake unto the man clothed with linen,
and said, Go in between the wheels under the cherub'--where the
mercy-seat stood, where God dwelt (Exo 25; Psa 80:1)--'and fill
thy hand with coals of fire from between the cherubims' (Eze 10:2).

Thus you see our golden tongs are now turned into a golden hand;
into the golden hand of the man clothed in linen, which is Jesus
Christ, who at his ascension received of God the Father the Spirit
in all fulness, to give, as his divine wisdom knew was best, the
several coals or dispensations thereof unto his church, for his
praise, and her edification (Matt 3:11; Acts 2). It is by this hand
also that this holy fire is put into our censers. It is this hand
also that takes this coal, therewith to touch the lips of ministers,
that their words may warm like fire; and it is by this hand that
the Spirit is given to the churches, as returns of their holy
prayers (Luke 11:9-13; Rom 8:26; Rev 8:5).

It was convenient that the fire in the temple should be disposed
of by golden tongs; but the Holy Ghost, by the golden hand of
Christ's grace, for that can wittingly dispose of it, according as
men and things are placed, and to do and be done in the churches;
wherefore he adds, 'And one cherub stretched forth his hand from
between the cherubims, unto the fire that was between the cherubims,
and took thereof, and put it into the hands of him that was clothed
with linen, who took it and went out' (Eze 10:7).

By this hand, then, by this Man's hand, the coals of the altar are
disposed of, both to the lamps, the candlesticks, the censers, and
the lips of ministers, according to his own good pleasure. And of
all this were the tongs in the temple a type.

XLVII. Of the altar of incense in the Temple.

The altar of incense was made first for the tabernacle, and that
of shittim wood; but it was made for the temple of cedar, and it
was to be set before the veil, that is, by the ark of the testimony,
before the mercy-seat; that is, at the entering of the holiest,
but not within. And the priest was to approach it every morning,
which, as to the holiest, he might not do. Besides, when he went
in to make an atonement, he was to take fire from off that altar
to burn his incense within the holy place (Exo 30:1-10; Lev 16:18).

1. It was called the golden altar, because it was overlaid with
pure gold. This altar was not for burnt-offering, as the brazen
altar was; nor for the meat-offering, nor the drink-offering, but
to burn incense thereon (Exo 30:7). Which sweet incense was a type
of grace and prayer (Psa 112:2).

2. Incense, or that called incense here, was not a simple but
a compound, made up of sweet spices called stacte, onycha, and
galbanum; and these three, may answer to these three parts of this
duty, to wit, prayer, supplication, and intercession (Exo 30:34-37,
37:29; 1 Tim 2:1).

3. This incense was to be burned upon the altar every morning;
upon that altar which was called the altar of incense, which was
before the veil; to show that it is our duty every morning to make
our prayer to God by Jesus Christ before the veil; that is, before
the door of heaven, and there to seek, knock, and ask for what we
need, according to the word (Luke 11:9-13).

4. This incense was to be kindled every morning, to show how HE
continueth interceding for us, and also that all true praise of men
to God is by the work, the renewed work, of the Holy Ghost upon
our hearts (Rom 8:26).

5. Incense, as you see, was made of sweet spices, such as were
gummy, and so apt to burn with a smoke, to show, that not cold
and flat, but hot and fervent, is the prayer that flows from the
spirit of faith and grace (Zech 12:10; Jer 5:16).

6. The smoke of this incense was very sweet and savoury, like
pleasant perfume, to show how delightful and acceptable the very
sound and noise of right prayer is unto the nostrils of the living
God, because it comes from a broken heart (Psa 51:17; Cant 2:14).

7. This incense was to be offered upon the golden altar, to show
us that no prayer is accepted but what is directed to God in the
name of his holy and blessed Son our Saviour (1 Peter 2:5; Heb
13:15).

8. They were commanded to burn incense every morning upon this
altar, to show that God is never weary of the godly prayers of his
people. It also showeth that we need every day to go to God for
fresh supplies of grace to carry us through this evil world.

9. This altar, though it stood without the veil, to teach us to
live by faith, and to make use of the name of Christ, as we find
it recorded in the first temple, yet was placed so nigh unto the
holiest, that the smell of the smoke might go in thither; to show
that it is not distance of place that can keep the voice of true
prayer from our God, the God of heaven; but that he will be taken
with what we ask for according to his word. It stood, I say, nigh
the veil, nigh the holiest; and he that burnt incense there, did
make his approach to God. Hence the Psalmist, when he spake of
praying, saith, 'It is good for me to draw near to God' (Psa 73:28;
Heb 10:22).

10. This altar thus placed did front the ark within the veil; to
put us in mind that the law is kept therein from hurting us; to
let us know also that the mercy-seat is above, upon the ark, and
that God doth sit thereon, with his pardon in his hand to save us.
O! what speaking things are types, shadows, and parables, had we
but eyes to see, had we but ears to hear! He that did approach
the altar with incense of old aright--and then he did so when he
approached it by Aaron, his high-priest--pleased God; how much
more shall we have both person and prayers accepted, and a grant
of what we need, if indeed we come as we should to God by Jesus
Christ. But take heed you approach not to a wrong altar; take heed
also that you come not with strange fire; for they are dangerous
things, and cause the worshippers to miss of what they would enjoy.
But more of this in the next particular.

XLVIII. Of the golden censers belonging to the Temple.

There were also golden censers belonging to the temple, and they
were either such as belonged to the sons of Levi in general,
or that were for Aaron and his sons in special (Num 16:6,17,18).
The censers of the Levites were a type of ours; but the censer of
Aaron was a type of Christ's. The censers, as was hinted before,
were for this use in the temple, namely, to hold the holy fire
in, on which incense was to be burned before the Lord (Lev 10:1,2).

These censers then were types of hearts. Aaron's golden one was a
type of Christ's golden heart, and the censers of the Levites were
types of other worshippers' hearts. The fire also which was put
therein was a type of that Spirit by which we pray, and the incense
that burnt thereon, a type of our desires. Of Christ's censer
we read, Revelation the eighth, which is always filled with much
incense; that is, with continual intercessions, which he offereth
to God for us; and from whence also there always goes a cloud of
sweet savour, covering the mercy-seat (Lev 16:13; Heb 7:25; Rev
8:3,4).

But to speak of the censers, and fire, and incense of the
worshippers; for albeit they were all put under one rule, that is,
to be according to law, yet oftentimes, as were the worshippers,
such were the censers, fire, and incense. 1. Hence the two hundred
and fifty censers with which Korah and his company offered, are
called the censers of sinners; for they came with wicked hearts
then to burn incense before the Lord (Num 16:17,37). 2. Again,
as the censers of these men were called the censers of sinners,
showing they came at that time to God with naughty hearts, so
the fire that was in Nadab and Abihu's censers is called strange
fire, which the Lord commanded them not (Lev 10:1). 3. This strange
fire was a type of that strange spirit opposed to the Spirit of
God, in and by which, notwithstanding, some adventure to perform
worship to God. 4. Again, as these censers are called the censers
of sinners, and this fire called strange fire, so the incense of
such is also called strange, and is said to be an abomination unto
God (Exo 30:9; Isa 1:13, 66:3).

Thus you see that both the censers, fire, and incense of some is
rejected, even as the heart, spirit, and prayer of sinners are an
abomination unto God (Hosea 7:14, 4:12, 5:4; Prov 28:9).

But there were besides these true censers, holy fire and sweet
incense among the worshippers in the temple, and their service was
accepted by Aaron their high-priest; for that was through the faith
of Christ, and these were a type of our true gospel worshippers,
who come with holy hearts, the holy spirit, and holy desires before
their God, by their Redeemer. These are a perfume in his nose. 'The
prayer of the upright is his delight' (Prov 15:8). Their prayers
went up like 'incense, and the lifting up of their hands as the
evening sacrifice' (Psa 141:2).

Let them then that pretend to worship before God in his holy temple
look to it, that both their censers, fire, and incense, heart,
spirit, and desires, be such as the word requires; lest, instead
of receiving of gracious returns from the God of heaven, their
censers be laid up against them; lest the fire of God devours them,
and their incense become an abomination to him, as it happened to
those made mention of before.

But it is said the censers of Korah and his company was hallowed.

Answ. So is God's worship, which is so his by his ordination, yet
even that very worship may be spoiled by man's transgression.
Prayer is God's ordinance, but all prayer is not accepted of God.
We must then distinguish between the thing commanded, and our using
of that thing. The temple was God's house, but was abused by the
irreverence of those that worshipped there, even to the demolishing
of it.

A golden censer is a gracious heart, heavenly fire is the Holy
Ghost, and sweet incense the effectual fervent prayer of faith.
Have you these? These God expects, and these you must have if ever
your persons or performances be of God accepted.

XLIX. Of the golden spoons of the Temple.

1. The golden spoons belonging to the temple were in number, according
to Moses, twelve; answering to the twelve tribes (Num 7:86). But
when the temple was built, I suppose they were more, because of
the number of the basins.

2. The spoons, as I suppose, were for the worshippers in the
temple to eat that broth withal, wherein the trespass-offerings
were boiled: for which purpose there were several cauldrons hanged
in the corners of that court called the priest's to boil them in
(1 Sam 2:13,14; Eze 46:19,20).

3. Now, in that he saith here were spoons, what is it but that
there are also babes in the temple of the Lord. There was broth
for babes as well as meat for men, and spoons to eat the broth
withal.

4. True, the gospel being more excellent than the law, doth change
the term, and instead of broth, saith, There is milk for babes. But
in that he saith milk, he insinuates there are spoons for children
in the church.

5. 'I could not,' saith Paul to them at Corinth, 'speak to you as
unto spiritual, but as unto carnal, even as unto babes in Christ.
I have fed you with milk and not with meat; for hitherto ye were
not able to bear it, neither yet now are ye able' (1 Cor 3:1,2).

6. See, here were need of spoons, milk is spoon meat; for here were
those which could not feed themselves with milk, let them then
that are men eat the strong meat. 'For every one that useth milk
is unskilful in the word of righteousness, for he is a babe. But
strong meat belongeth to them that are of full age, even those who,
by reason of use, have their senses exercised to discern both good
and evil' (Heb 5:13,14).

7. Spoons, you know, are to feed us with weak and thin food, even
with that which best suiteth with weak stomachs, or with a babyish
temper. Hence, as the strong man is opposed to the weak, so the
milk is opposed to the strong meat.

8. So then, though the babe in Christ is weaker than the man in
Christ, yet is he not by Christ left unprovided for; for here is
milk for babes, and spoons to eat it with. All this is taught us
by the spoons; for what need is there of spoons where there is
nothing to eat but strong meat?

9. Babes, you know, have not only babyish stomachs, but also
babyish tricks, and must be dealt withal as babes; their childish
talk and frompered carriages must be borne withal.

10. Sometimes they cry for nothing, yea, and count them for their
foes which rebuke their childish toys and ways. All which the church
must bear, because they are God's babes; yea, they must feed them
too: for if he has found them milk and spoons, it is that they
may be fed therewith, and live: yea, grown ministers are God's
nurses, wherefore they must have a lap to lay them in, and knees
to dandle them upon, and spoons to feed them with.[25]

11. Nor are the babes but of use in the church of God; for he commands
that they may be brought to cry with the congregation before the
Lord for mercy for the land (Joel 2:16).

12. Incense, I told you, was a type of prayers, and the spoons, in
the time of Moses, were presented at the temple full of it. Perhaps
to show that God will, with the milk which he has provided for
them, give it to them as a return of their crying to him, even as
the nurse gives the child the teat and milk.

13. You know the milk is called for when the child is crying, as we
say, to stop its mouth with it. O babes! did you but cry soundly,
God would give you yet more milk.

14. But what were these golden spoons a type of? I answer, if the
milk is the juice and consolations of the Word, then the spoons
must be those soft sentences and golden conclusions with which the
ministers feed their souls by it. 'I have fed you,' saith Paul,
'with the milk of the Word'; saith Peter, 'even as you have been
able to bear it.' Compare these two or three texts--1 Peter 2:1-3;
1 Corinthians 3:2; 1 Thessalonians 2:7.

15. And this is the way to strengthen the weak hands, and to
confirm the feeble knees. This is the way to make them grow to be
men who now are but as infants of days. 'Thus a little one shall
become a thousand, and a small one a strong nation.' Yea, thus in
time you may make a little child to jostle it with a leopard; yea,
to take a lion by the beard; yea, thus you may embolden him to
put his hand to the hole of the asp, and to play before the den
of the cockatrice (Isa 11:6-8, 60:22).

Who is most stout was once a babe; he that can now eat meat was
sometimes glad of milk, and to be fed with the spoon. Babes in
Christ, therefore, must not be despised nor overlooked; God has
provided them milk and spoons to eat it with, that they may grow
up to be men before him.

L. Of the bowls and basins belonging to the Temple.

As there were spoons, so there were bowls and basins belonging to
the temple. Some of these were of gold, and some of silver; and when
they were put together, their number was four hundred and forty.
These you read of, Ezra 1:10. The bowls or basins were not to wash
in, as was the sea and lavers of the temple; they were rather to
hold the messes in, which the priests at their holy feasts did use
to set before the people. This being so, they were types of that
proportion of faith by which, or by the measure of which, every
man received of the holy food for the nourishment of his soul.
For, as a man, had he a thousand messes set before him, he eating
for his health, cannot go beyond what his stomach will bear; so
neither can the child of God, when he comes to worship in the
temple of God, receive of the good things that are there, beyond
the 'proportion of his faith' (Rom 12:6). Or, as it is in another
place, according to 'the ability which God giveth' (1 Peter 4:11).
And hence it is, at the self-same ordinance, some receive three
times as much as others do; for that their bowl, I mean their faith,
is able to receive it. Yea, Benjamin's mess was five times as big
as was the mess of any of his brethren; and so it is with some
saints while they eat with their brother Joseph in the house of
the living God.

There are three go to the same ordinance, and are all of them
believers; who, when they come home, and compare notes, do find
their receivings are not of the same quantity. One says, I got but
little; the other says, It was a pretty good ordinance to me; the
third says, I was exceeding well there. Why, to be sure, he that
had but little there, had there but little faith; for great faith
in him would have received more. He had it then according to the
largeness of his bowl, even according to his faith, 'as God hath
dealt to every man the measure of faith' (Rom 12:3). Mark, faith
is a certain measure, and that not only as to its degree, but for
that it can receive, retain, or hold what is put into it.

So then, here it is no matter how much milk or holy broth there is;
but how big is thy bowl, thy faith. Little bowls hold but little,
nor canst thou receive but as thy faith will bear; I speak now
of God's ordinary dealing with his people, for so he saith in his
Word, 'According to your faith be it unto you' (Matt 9:29). If a
man goeth to the ocean sea for water, let him carry but an egg-shell
with him, and with that he shall not bring a gallon home. I know,
indeed, that our little pots have a promise of being made like
the bowls of the altar; but still our mess must be according to
our measure, be that small, or be it great. The same prophet saith
again, the saints shall be 'filled like bowls, and as the corners
of the altar'; which, though it supposes an enlargement, yet it
must be confined to that measure of faith which is provided for
its reception (Zech 9:15, 14:20). And suppose these bowls should
signify the promises, though the saints, not the promises, are
compared to them, because they, not promises, are the subjects
of faith; yet it is the promise by our measure of faith in that,
that is nourishing to our souls.

When Ahasuerus made a feast to his subjects, they drank their wine
in bowls. They did not drink it by the largeness of the vessel
whence they drew it, but according to their health, and as their
stomachs would so receive it (Esth 1:7,8). Thy faith, then, is one
of the bowls or basins of the temple, by, or according to which,
thou receivest thy mess, when thou sittest feasting at the table
of God. And observe, all the bowls were not made of gold, as all
faith is not of a saving sort. It is the golden faith that is
right; the silver bowls were of an inferior sort (Rev 3:18).

Some, I say, have golden faith; all faith is not so. Wherefore look
to it, soul, that thy bowl, thy faith, be golden faith, or of the
best kind. Look, I say, after a good faith, and great, for a great
faith receives a great mess. Of old, beggars did use to carry
their bowls in their laps, when they went to a door for an alms.[26]

Consequently, if their bowls were but little, they ofttimes came
off by the loss, though the charity of the giver was large. Yea,
the greater the charity, the larger the loss, because the beggar's
bowl was too little. Mark it well, it is ofttimes thus in the
matters of our God. Art thou a beggar, a beggar at God's door,
be sure thou gettest a great bowl; for as thy bowl is, so will be
thy mess. 'According to your faith,' saith he, 'be it unto you'
(Matt 9:29).

LI. Of the flagons and cups of the Temple.

The next thing to be considered is the flagons and cups of the
temple; of these we read, 1 Chronicles 28:17; Jeremiah 52:19;
Isaiah 22:24. These were of great use among the Jews, especially
on their feasting days; as of their sabbaths, new-moons, and the
like (Lev 23:13; Num 28:7; 1 Chron 16:3; Isa 25:6, 62:8,9).

For instance, the day that David danced before the ark, 'he dealt
among all the people, even among the whole multitude of Israel,
as well to the women as men, to every one a cake of bread, and a
good piece of flesh, and a flagon of wine' (2 Sam 6:19; 1 Chron
16:3). 'In this mountain,' that is, in the temple typically, saith
the prophet, 'shall the Lord of hosts make unto all people a feast
of fat things, a feast of wines on the lees, of fat things full
of marrow, of wines on the less well refined' (Isa 25:6).

These are feasting times; the times in which our Lord used to have
his spouse into his wine-cellar, and in which he used to display
with delight his banner over her head in love (Cant 2:4,5). The
church of Christ, alas! is of herself a very sickly puely thing;
a woman; a weaker vessel; but how much more must she needs be so
weak, when the custom of women is upon her, or when she is sick
of love? Then she indeed has need of a draught, for she now sinks,
and will not else be supported. 'Stay me with flagons,' saith she,
'and comfort me with apples, for I am sick of love' (Can 2:5).

These flagons, therefore, were types of those feastings, and of
those large draughts of Divine love, that the Lord Jesus draweth for
and giveth to his spouse in those days that he feasteth with them.
For then he saith, 'Drink, yea, drink abundantly, O beloved.' This
he does to cheer her up under her hours of sadness and dejection;
for now new 'corn shall make the young men cheerful, and new wine
the maids' (Prov 31:6,7; Psa 116:13; Jer 16:7; Cant 5; Zech 9:17).

As there were flagons, so there were cups; and they are called
cups of consolation, and cups of salvation, because, as I said,
they were they by which God at his feastings with his people, or
when he suppeth with them, giveth out the more large draughts of
his love unto his saints, to revive the spirits of the humble,
and to revive the hearts of the contrite ones. At these times God
made David's cup run over. For we are now admitted, if our faith
will bear it, to drink freely into this grace, and to be merry
with him (Psa 23:5; Luke 15:22-24; Cant 5:1, 7:11,12; John 14:23;
Rev 3:20). This is that to which the apostle alludeth, when he
saith, 'Be not drunk with wine, wherein is excess, but be filled
with the Spirit; speaking to yourselves in psalms, and hymns, and
spiritual songs, singing and making melody in your heart unto the
Lord' (Eph 5:18,19).

For the cups, as to their use in the general, understand them as
of the bowls made mention of before. For assurances are the blooms
and flowers of faith, not always on it, though usually on feasting
days it is so. So the degree of the one is still according to the
measure of the other (James 5; Rom 15:13).

LII. Of the chargers of the Temple.

In the tabernacle they had but twelve of them, and they were made
of silver; but in the temple they had in all a thousand and thirty.
The thirty were made of gold, the rest were made of silver (Ezra
1:9; Num 7:84). These chargers were not for uses common or profane,
but, as I take it, they were those in which the passover, and
other meat-offerings, were drest up, when the people came to eat
before God in his holy temple. The meat, you know, I told you,
was opposite to milk; and so are these chargers to the bowls, and
cups, and flagons of the temple.

The meat was of two sorts, roast or boiled. Of that which was
roasted was the passover, and of that which was boiled were the
trespass-offerings. Wherefore, concerning the passover, he saith,
'Eat not of it raw, nor sodden at all with water, but roast with
fire; his head with his legs, and with the purtenance thereof'
(Exo 12:9). This roast meat was a type of the body of Christ as
suffering for our sins, the which, when it was roast, was, and
is as dressed up in chargers, and set before the congregations of
the saints.

But what were the chargers a type of? I also ask, in what charger
our gospel passover is now dressed up and set before the people?
Is it not in the four evangelists, the prophets, and epistles of
the apostles? They therefore are the chargers and the ordinance
of the supper; in these also are the trespass-offerings, with
what is fried in pans, mystically prepared for the children of
the Highest.

And why might they not be a type of gospel sermons?

I answer, I think not so fitly; for, alas! the best of sermons in
the world are but as thin slices cut out of those large dishes.
Our ministers are the carvers, good doctrine is the meat, and
the charger in which this meat is found are the holy canonical
Scriptures, &c., though, as I said, most properly the New Testament
of our Lord and Saviour Jesus Christ.

In these is Christ most truly, lively, and amply set before us as
crucified, or roasted at the fire of God's law for our sins, that
we might live by him through faith, feeding upon him (2 Cor 3:12;
Gal 3:12; Acts 3:18-22, 13:2-5, 26:22; 1 Peter 1:10; Acts 7:52,
15:15, 28:23; Rom 16:26; Rev 10:7).

There is in these chargers not only meat, but sauce, if you like it,
to eat the meat withal; for the passover there are bitter herbs,
or sound repentance; and for other, as the thank-offerings, their
is holy cheerfulness and prayers to God for grace. All these
are set forth before in the holy Scriptures, and presented to us
thereby, as in the gold chargers of the temple. He that will scoff
at this, let him scoff. The chargers were a type of something;
and he that can show a fitter antitype than is here proposed to
consideration, let him do it, and I will be thankful to him.

Christians, here is your meat before you, and get your carvers to
slice it out for you, and this know, the deeper you dip it in the
sauce, the better it will relish. But let not unbelief teach you
such manners as to make you leave the best bits behind you. For
your liberty is to eat freely of the best, of the fat, and of the
sweet.

LIII. Of the goings out of the Temple.

As to the comings into the temple, of them we have spoken already;
namely, of the outer and inner court, as also of the doors of the
porch and temple. The coming in was but one strait course, and that
a type of Jesus Christ; but the goings out were many (John 10:9,
14:6).

Now, as I said, it is insinuated that the goings out are many,
answerable to the many ways which the children of men have invented
to apostatize in from God. Christ is the way into; but sin the
way out of the temple of God. True, I read not of a description
of the goings out of this house, as I read of the comings in. Only
when they had Athaliah out thence, she is said to go out by the
way by which the horses come into the king's stables, and there
she was slain, as it were upon the horse dung-hill (2 Kings 11:16;
2 Chron 23:15). When Uzziah also went out of this house for his
transgression, he was cast out of all society, and made to dwell
in a kind of a pest-house, even to the day of his death (2 Chron
26:21).

Thus, therefore, though these goings out are not particularly
described, the judgments that followed them that have for their
transgressions been thrust out thence, have been both remarkable
and tremendous: for to die upon a dung-hill, or in a pest-house,
and that for wicked actions, is a shameful, a disgraceful thing.
And God will still be spreading dung upon the faces of such; no
greatness shall prevent it (Mal 2:3). Yea, and will take them away
with it. 'I will drive them out of my house,' says he, 'I will love
them no more' (Hosea 9:15).

But what are we to understand in gospel days, by going out of the
house of the Lord, for or by sin? I answer, if it be done voluntarily,
then sin leads you out: if it be done by the holy compulsion of the
church, then it is done by the judicial judgment of God; that is,
they are cut off, and cast out from thence, as a just reward for
their transgressions (Lev 20, 21:3; Eze 14:8; 1 Cor 5:13).[27]

Well, but whither do they go, that are thus gone out of the temple
or church of God? I answer, not to the dunghill with Athaliah, nor
to the pest-house with Uzziah, but to the devil, that is the first
step, and so to hell, without repentance. But if their sin be not
unpardonable, they may by repentance be recovered, and in mercy
tread these courts again. Now the way to this recovery is to think
seriously what they have done, or by what way they went out from the
house of God. Hence the prophet is bid to show to the rebellious
house, first the goings out of the house, and then the comings in.
But, I say, first he bids show them the goings out thereof (Eze
43:10,11). And this is of absolute necessity for the recovering
of the sinner. For until he that has sinned himself out of God's
house shall see what danger he has incurred to himself by this
his wicked going out, he will not unfeignedly desire to come in
thither again.

There is another thing as to this point to be taken notice of.
There is a way by which God also doth depart from this house, and
that also is by sin, as the occasion. The sin of a man will thrust
him out, and the sin of men will drive God out of his own house.
Of this you read, Ezekiel 11:22, 23. For this, he saith, 'I have
forsaken mine house, I have left mine heritage, I have given
the dearly beloved of my soul into the hand of her enemies' (Jer
12:7). And this also is dreadful. The great sentence of Christ
upon the Jews lay much in these words, 'Your house is left unto
you desolate'; that is, God has left you to bare walls, and to
lifeless traditions. Consider, therefore, of this going out also.
Alas! a church, a true church, is but a poor thing if God leaves,
if God forsakes it. By a true church I mean one that is congregated
according to outward rule, that has sinned God away, as she had
almost quite done that was of Laodicea (Rev 3).

He that sins himself out, can find no good in the world; and they
that have sinned God out, can find no good in the church. A church
that has sinned God away from it, is a sad lump indeed. You
therefore that are in God's church, take heed of sinning yourselves
out thence; also take heed, that while you keep in, you sin not God
away, for thenceforth no good is there. 'Yea, woe to them when I
depart from them!' saith God (Hosea 9:12).

LIV. Of the singers belonging to the Temple.

Having thus far passed through the temple, I now come to the singers
there. The singers were many, but all of the church, either Jews
or proselytes; nor was there any, as I know of, under the Old
Testament worship, admitted to sing the songs of the church, and
to celebrate that part of worship with the saints, but they who,
at least in appearance, were so. The song of Moses, of Deborah,
and of those that danced before David, with others that you read
of, they were all performed, either by Jews by nature, or by
such as were proselyted to their religion (Exo 15:1; Jude 5:1,2;
1 Sam 18:6). And such worship then was occasioned by God's great
appearance for them, against the power of the Gentiles their
enemies.

But we are confined to the songs of the temple, a more distinct
type of ours in the church under the gospel. 1. The singers then
were many, but the chief of them, in the days of David, were David
himself, Asaph, Jeduthun, and Heman, and their sons. 2. In David's
time the chief of these singers were two hundred fourscore and
eight (1 Chron 25). These singers of old were to sing their songs
over the burnt-offering, which were types of the sacrificed body
of Christ; a memorial of which offering we have at the Lord's table,
the consummation of which Christ and his disciples celebrated with
a hymn (Matt 26:30). And as of old they were the church that did
sing in the temple, according to institution, to God, so also
they are by God's appointment to be sung in the church by the new.
Hence,

1. They are said to be the redeemed that sin. 2. The songs that they
sing are said to be the 'songs of their redemption' (Rev 5:9,10).
3. They were and are songs that no man can learn but they.

But let us run a little in the parallel.

1. They were of old appointed to sin, that were cunning and skilful
in songs. And answerable to that it is said, That no man could
learn our New Testament songs, but the hundred and forty and four
thousand which were redeemed from the earth (1 Chron 15:22; Rev
14:3).

2. These songs were sung with harps, psalteries, cymbals, and
trumpets; a type of our singing with spiritual joy, from grace in
our hearts (1 Chron 25:6; 2 Chron 29:26-28; Col 3:16).

3. The singers of old were to be clothed in fine linen; which fine
linen was a type of innocency, and an upright conversation. Hence
the singers under the New Testament are said to be virgins, such
in whose mouth was no guile, and that were without 'fault before
the throne of God' (1 Chron 15:27; Rev 14:1-5. See also 7:9-16;
Psa 33:1).

4. The songs sung in the temple were new, or such as were compiled
after the manner of repeated mercies that the church of God
had received, or were to receive. And answerable to this, is the
church to sing now new songs, with new hearts, for new mercies (Psa
33:3, 40:3, 96, 144:9; Rev 14:3). New songs, I say, are grounded
on new matter, new occasions, new mercies, new deliverances, new
discoveries of God to the soul, or for new frames of heart; and
are such as are most taking, most pleasing, and most refreshing
to the soul.

5. These songs of old, to distinguish them from heathenish ones,
were called God's songs, the Lord's songs: because taught by him,
and learned of him, and enjoined to them, to be sung to his praise.
Hence David said, God had put a new song in his mouth, 'even praise
unto our God' (1 Chron 25:7; Psa 47:6,7, 137:4, 40:3).

6. These songs also were called 'the songs of Zion,' and 'the songs
of the temple' (Psa 137:3; Amos 8:3). And they are so called as
they were theirs to sing there; I say, of them of Zion, and the
worshippers in the temple. I say, to sing in the church, by the
church, to him who is the God of the church, for the mercies,
benefits, and blessings which she has received from him. Sion-songs,
temple-songs, must be sung by Sion's sons, and temple-worshippers.

The redeemed of the Lord shall return, and come to Zion with songs,
and everlasting joy upon their heads, they shall obtain joy and
gladness; and sorrow and sighing shall fly away. Therefore they
shall come and sing in the height, or upon the mountain of Zion;
and shall flow together thither, to the goodness of the Lord.
'Break forth into singing, ye mountains,' and let the inhabitants
of the rock sing (Isa 44:23, 42:11, 51:11).

To sing to God, is the highest worship we are capable of performing
in heaven; and it is much if sinners on earth, without grace,
should be capable of performing it, according to his institution,
acceptably. I pray God it be done by all those that now-a-days get
into churches, in spirit and with understanding.[28]

LV. Of the union of the holy and most holy Temple.

That commonly called the temple of God at Jerusalem, considered as
standing of two parts, was called the outward and inward temple,
or, the holy and most holy place. They were built upon one and
the same foundation; neither could one go into the holiest, but
as through the holy place (1 Kings 3:1, 6:1; 2 Chron 5:1,13, 7:2).

The first house, namely, that which we have been speaking of, was
a type of the church-militant, and the place most holy a type of
the church-triumphant; I say, of the church-triumphant, as it now
is.

So, then, the house standing of these two parts, was a shadow of
the church both in heaven and earth. And for that they are joined
together by one and the same foundation, it was to show, that they
above, and we below, are yet one and the self-same house of God.
Hence they, and we together, are called, 'The whole family in
heaven and earth' (Eph 3:14,15).

And hence it is said again, that we who believe on earth 'are come
unto mount Zion, and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels, to the general
assembly and church of the first-born, which are written in heaven,
and to God the judge of all, and to the spirits of just men made
perfect, and to Jesus the Mediator of the new covenant, and to
the blood of sprinkling, that speaketh better things than that of
Abel' (Heb 12:22-24).

The difference, then, betwixt us and them is, not that we are really
two, but one body in Christ, in divers places. True, we are below
stairs, and they above; they in their holiday, and we in our
working-day clothes; they in harbour, but we in the storm; they
at rest, and we in the wilderness; they singing, as crowned with
joy; we crying, as crowned with thorns. But, I say, we are all
of one house, one family, and are all the children of one Father.
This, therefore, we must not forget, lest we debar ourselves of
much of that which otherwise, while here, we have a right unto.
Let us, therefore, I say, remember, that the temple of God is but
one, though divided, as one may say into kitchen and hall, above
stairs and below; or holy and most holy place. For it stands upon
the same foundation, and is called but one, the temple of God;
which is built upon the Lord our Saviour.

I told you before, that none of old could go into the most holy,
but by the holy place, even by the veil that made the partition
between (Exo 26:33; Lev 16:2,12,15; Heb 9:7,8, 10:19). Wherefore,
they are deceived that think to go into the holiest, which is
heaven, when they die, who yet abandon and hate the holy place,
while they live. Nay, Sirs, the way into the holiest is through
the holy place; the way into heaven is through the church on earth;
for that Christ is there by his word to be received by faith,
before he can by us in person be received in the beatical vision.
The church on earth is as the house of the women, spoken of in
the book of Esther, where we must be dieted, perfumed, and made
fit to go into the bridegroom's chamber, or as Paul says, 'made
meet to be partakers of the inheritance of the saints in light'
(Esth 2; Col 1:12).

LVI. Of the holiest or inner Temple.

The most holy place was, as I said, a figure of heaven itself,
consequently a type of that where the most special presence of God
is, and where his face is most clearly seen, and the gladness of
his countenance most enjoyed (Heb 9:23,24; Exo 25:22; Num 7:89).

The most holy place was dark, it had no windows in it, though there
were such round the chambers; the more special presence of God,
too, on Mount Sinai, was in the thick darkness there (1 Kings 8:12;
2 Chron 7:1; Exo 19:9, 20:21).

1. This holiest, therefore, being thus made, was to show that God,
as in heaven, to us on earth is altogether invisible, and not to be
reached otherwise than by faith. For, I say, in that this house had
no windows, nothing therein could be seen by the highest light of
this world. Things there were only seen by the light of the fire
of the altar, which was a type of the shinings of the Holy Ghost
(1 Cor 2). And hence it is said, notwithstanding this darkness,
'He dwelleth in the light, which no man can approach unto'; none
but the high-priest, Christ (1 Tim 6:16; 1 Peter 3:21,22).

2. The holiest, therefore, was thus built, to show how different
our state in heaven will be from this our state on earth. We walk
here by one light, by the light of a written word; for that is now
a light to our feet, and a lantern to our path. But that place,
where there will be no written word, nor ordinances as here, will
yet to us shine more light and clear, than if all the lights that
are in the world were put together, to light one man. 'For God is
light, and in him is no darkness at all' (1 John 1:5). And in his
light, and in the light of the Lamb immediately, we shall live,
and walk, and rejoice all the days of eternity.

3. This also was ordained thus, to show that we, while in the first
temple, should live by faith, as to what there was, or as to what
was done in the second. Hence it is said, as to that, 'we walk by
faith, not by sight' (2 Cor 5:9). The things that are there we are
told of, even of the ark of the testimony, and mercy-seat, and
the cherubims of glory, and the presence of Christ, and of God: we
are, I say, told of them by the word, and believe, and are taken
therewith, and hope to go to them hereafter; but otherwise we see
them not. Therefore we are said to 'look, not at the things which
are seen, but at the things which are not seen; for the things
which are seen are temporal, but the things which are not seen
are eternal' (2 Cor 4:18).

4. The people of old were not to look into the holiest, lest they
died, save only their high-priest, he might go into it (Num 17:13).
To show that we, while here, must have a care of vain speculations,
for there is nothing to be seen, by us while here, in heaven,
otherwise than by faith in God's eternal testament. True, we may
now come to the holiest, even as nigh as the first temple will
admit us to come; but it must be by blood and faith, not by vain
imagination, sense, or carnal reason (Heb 10:19).

5. This holiest of all was four square every way, both as to height,
length, and breadth. To be thus, is a note of perfection, as I have
showed elsewhere; wherefore it was on purpose thus built, to show
us that all fulness of blessedness is there, both as to the nature,
degree, and duration. So 'when that which is perfect is come, then
that which is in part shall be done away' (1 Cor 13:8-10; Heb
10:19-22).

LVII. Of the veil of the Temple.

The veil of the temple was a hanging made of 'blue and purple, and
scarlet, and fine twined linen,' and there were cherubims wrought
thereon (Exo 26:31).

1. This veil was one partition, betwixt the holy and most holy place;
and I take it, it was to keep from the sight of the worshippers
the things most holy, when the high-priest went in thither, to
accomplish the service of God (Exo 26:33; 2 Chron 3:14; Heb 9:8).

2. The veil was a type of two things.

(1.) Of these visible heavens through which Christ passed when he
went to make intercession for us. And as by the veil, the priest
went out of the sight of the people, when he went into the holiest
of all, so Jesus Christ when he ascended, was by the heavens, that
great and stretched out curtain, received out of the sight of his
people here. Also by the same curtain, since it is become as a tent
for him to dwell in, he is still received, and still kept out of
our sight; for now we see him not, nor shall, until these heavens
be rolled together as a scroll, and pass away like a thing rolled
together (Isa 40:22; Acts 1:9-11, 3:19-21; 1 Peter 1:8).

(2.) This is that veil through which the apostle saith, Jesus is,
as a forerunner for us, entered into the presence of God. For by
veil here also must be meant the heavens, or outspread firmament
thereof; as both Mark and Peter say, He 'is gone into heaven, and
is on the right hand of God' (Mark 16:19; 1 Peter 3:22).

3. The veil of the temple was made of blue, the very colour of the
heaven. Of purple and crimson, and scarlet also, which are the
colours of many of the clouds, because of the reflections of the
sun. But again,

4. The veil was also a type of the body of Christ. For as the veil
of the temple, when whole, kept the view of the things of the
holiest from us, but when rent, gave place to man to look in unto
them; even so the body of Christ, while whole, kept the things of
the holiest from that view, we, since he was pierced, have of them.
Hence we are said to enter into the holiest, by faith, through the
veil, that is to say, his flesh (Heb 10:19-22). But yet, I say, all
is by faith; and, indeed, the rending of the veil that day that
Christ was crucified, did loudly preach this to us. For no sooner
was the body of Christ pierced, but the veil of the temple rent
in twain from the top to the bottom; and so a way was made for a
clearer sight of what was there beyond it, both in the type and
antitype (Matt 27:50-53; Heb 10:19,20).

Thus you see that the veil of the temple was a type of these visible
heavens, and also of the body of Christ; of the first, because he
passed through it unto the Father; of the second, because we by it
have boldness to come to the Father.

I read also of two other veils, as of that spread over the face of
Moses, to the end that the children of Israel should not stedfastly
behold; and of the first veil of the tabernacle. But of these I
shall not in this place speak.

Upon the veil of the temple there were also the figures of cherubims
wrought, that is, of angels; to show, that as the angels are with
us here, and wait upon us all the days of our pilgrimage in this
world; so when we die, they stand ready, even at the veil, at the
door of these heavens, to come when bid, to fetch us, and carry
us away into Abraham's bosom (Luke 16:22).

The veil, then, thus understood, teaches us first where Jesus is,
namely, not here, but gone into heaven, from whence we should wait
for him. It also teaches us, that if we would even now discern
the glories that are in the holiest of all, we must look through
Jesus to them, even through the veil, 'that is to say, his flesh.'
Yea, it teaches us that we may, by faith through him, attain to a
kind of a presence, at least of the beauty and sweetness of them.

LVIII. Of the doors of the inner Temple.

1. Besides the veil, there was a door to the inner temple, and that
door was made of olive tree; 'and for the entering of the oracle,
he made doors of olive tree. The two doors also of olive tree, and
he carved upon them--cherubims, and palm trees, and open flowers,
and overlaid them with gold, and spread gold upon the cherubims,
and upon the palm trees' (1 Kings 6:31).

2. These doors were a type of the gate of heaven, even of that
which lets into the eternal mansion-house that is beyond that veil.
I told you before that the veil was a type of the visible heavens,
which God has spread out as a curtain, and through which Christ
went when he ascended to the right hand of the Father.

3. Now, beyond this veil, as I said, I find a door, a gate opening
with two leaves, as afore we found at the door of the outward
temple. These are they which the Psalmist calls to, when he saith,
'Lift up your heads, O ye gates, even lift them up, ye everlasting
doors, and the King of glory shall come in' (Psa 24:7,9).

4. The doors of the temple were made of fire, but these, as you
see, were made of olive; to show us by that fat tree, that rich
type, with what glory we shall be met, who shall be counted worthy
to enter at these gates. The olive tree has its name from the oil
and fatness of its nature, and the doors that let into the holiest
were made of this olive tree (Rom 11:16-18).[29]

5. Cherubims were also carved upon these doors to show, that as
the angels met us at the temple door, and as they wait upon us in
the temple, and stand also ready at the veil, so even at the gate
of the mansion-house, they will be also ready to give us a welcome
thither, and to attend us into the presence chamber.

6. Palm trees also, as they were carved upon the temple doors,
so we also find them here before the oracle, upon the doors that
let in thither; to show, that as Christ gave us the victory at
our first entering into faith, so he will finish that victory, by
giving of us eternal salvation. Thus is he the author and finisher
of our faith. For as sure as at first we received the palm branch
by faith, so surely shall we wear it in our hands, as a token of
his faithfulness in the heaven of heavens, for ever (Rev 7:9).

7. Open flowers are also carved here, to show that Christ, who is
the door to glory, as well as the door to grace, will be precious
to us at our entering in thither, as well as at the first step
we took thitherward in a sinful and miserable world. Christ will
never lose his sweet scent in the nostrils of his church. He is
most sweet now, will be so at death, and sweetest of all, when
by him we shall enter into that mansion-house prepared for us in
heaven.

8. The palm trees and open flowers may also be a type of the
precious ones of God, who shall be counted worthy of his kingdom;
the one, of the uprightness of their hearts; the other, of the good
favour of their lives. 'The upright shall dwell in thy presence;
and to him that ordereth his conversation aright, I will show the
salvation of God' (Psa 140:13).

9. Thus sweet on earth, sweet in heaven; and he that yields
the fruit of the gospel here, shall find it for himself, and his
eternal comfort, at the gates of glory.

10. All these were overlaid with gold, as you may say, and so
they were at the door of the first house. True, but observe here
we have an addition. Here is gold upon gold. Gold laid on them,
and then gold spread upon that. He overlaid them with gold, and
then spread gold upon them. The Lord gives grace and glory (Psa
84:11). Gold and gold. Gold spread upon gold. Grace is gold in
the leaf, and glory is gold in plates. Grace is thin gold, glory
is gold that is thick. Here is gold laid on, and gold spread
upon that: and that both upon the palm trees and the cherubims.
Gold upon the palm trees, that is, on the saints; gold upon the
cherubims, that is, upon the angels. For I doubt not but that the
angels themselves shall receive additional glory for the service
which they have served Christ and his church on earth.

11. The angels are God's harvest men, and doubtless he will give
them good wages, even glory upon their glory then (Matt 13:38,39,
24:31; John 4:36).

12. You know harvest men use to be paid well for gathering in the
corn, and I doubt not but so shall these, when the great ingathering
is over. But what an entrance into life is here? Here is gold upon
gold at the door, at our first step into the kingdom.

LIX. Of the golden nails of the inner Temple.

I shall not concern myself with all the nails of the temple, as of
those made of iron, &c. (1 Chron 22:3). But only with the golden
ones, of which you read, where he saith, 'And the weight of the
nails was fifty shekels of gold' (2 Chron 3:9). These nails, as I
conceive, were all fastened to the place most holy, and of form
most apt to that of which they were a figure.

1. Some of them represented Christ Jesus our Lord as fixed in his
mediatory office in the heavens; wherefore in one place, when
the Holy Ghost speaks of Christ, as he sprang from Judah to be a
mediator, saith, 'Out of him came the corner,' the corner stone,
'out of him the nail' (Zech 10:4). Now, since he is compared to a
nail, a golden nail, it is to show, that as a nail, by driving, is
fixed in his place; so Christ, by God's oath, is made an everlasting
priest (Heb 7:25). Therefore, as he saith again, the nail, the
Aaronical priesthood, that was fastened in a sure place, should
be removed, be cut down, and fall; so he who has the key of David,
which is Christ (Rev 3:7), shall by God, as a nail, be fastened in
a sure place, and abide; therefore he says again, 'And he shall
be for a glorious throne,' or mercy-seat, 'to his Father's house.'
And moreover, That 'they shall hang upon him,' as on a nail, 'all
the glory of his Father's house, the offspring, and the issue, all
vessels of small quantity, from the vessels of cups, even to all
the vessels of flagons' (Isa 22:20-25). According to that which
is written, 'And they sang a new song' to the Lamb that was slain,
'saying, Thou art worthy,' &c. (Rev 5:9-12).

And therefore it is again that Christ, under the similitude of a
nail, is accounted by saints indeed their great pledge or hope,
as he is in heaven, of their certain coming thither. Hence they
said of old, God has given us 'a nail in his holy place'; a nail,
says the line, 'a pin, a constant and sure abode,' says the margin
(Ezra 9:8). Now, this nail in his holy place, as was showed before,
is Christ; Christ, as possessed of heaven, and as abiding, and
ever living therein for us. Hence he is called, as there, our
head, our life, and our salvation; and also we are said there to
be set down together in him (Eph 1; Col 3:3; Eph 2:5,6).

2. Some of these nails were types of the holy words of God, which
for ever are settled in heaven. Types, I say, of their 'yea and
amen.' Hence Solomon, in another place, compares the words of the
wise God, 'to goads and nails, fastened by the masters of assemblies,
which are given from one shepherd' (Eccl 12:11).

They are called goads, because, as such prick the oxen on in their
drawing, so God's words prick Christians on in their holy duties.
They are called nails, to show, that as nails, when fastened well
in a sure place, are not easily removed; so God's words, by his
will, stand firm for ever. The masters of the assemblies are first,
the apostles. The one shepherd is Jesus Christ. Hence the gospel
of Christ is said to be everlasting, to abide for ever, and to be
more stedfast than heaven and earth (Isa 40:6-8; 1 Peter 1:24,25;
Heb 13:20; Rev 14:6; Matt 24:35). The Lord Jesus then, and his
holy words, are the golden nails of the temple, and the fixing
of thess nails in the temple, was to show that Christ is the same
today, yesterday, and for ever; and that his words abide, and
remain the same for ever and ever. He then that hath Christ, has
a nail in the holiest; he that hath a promise of salvation hath
also a nail in heaven, a golden nail in heaven!

LX. Of the floor and walls of the inner Temple.

1. The floor of the oracle was overlaid with cedar, and so also
were the walls of this house. 'He built twenty cubits on the sides
of the house, both the floor and the walls with boards of cedar.
He even built for it within, for the oracle, for the most holy
place' (1 Kings 6:16).

2. In that he doth tell us with what it was ceiled, and doth also
thus repeat, saying, 'for the oracle, for it within, even for the
most holy place,' it is because he would have it noted, that this
only is the place that thus was done.

3. Twenty cubits, that was the length, and breadth, and height of
the house; so that by his thus saying he teacheth that thus it was
built round about.

4. The cedar is, if I mistake not, the highest of the trees (Eze
31:3-8). Now in that it is said the house, the oracle, was ceiled
round about therewith, it may be to show, that in heaven, and no
where else, is the height of all perfections. Perfection is in
the church on earth, but not such as is in heaven.

(1.) There is a natural perfection, and so a penny is as natural
silver as is a shilling. (2.) There is a comparative perfection,
and so one thing may be perfect and imperfect at the same time; as
a half-crown is more than a shilling, yet less than a crown. (3.)
There is also that which we call the utmost perfection, and that
is it which cannot be added to, or taken from him; and so God
only is perfect. Now, heavenly glory is that which goes beyond
all perfection on the earth, as the cedar goes beyond all trees
for height. Hence God, when he speaks of his own excellency, sets
it forth by its height. The high God, the most High, and the high
and lofty One; and the Highest (Psa 92:9, 138:6; Gen 14:19-21;
Dan 3:26, 5:18; Psa 18:13, 87:5; Luke 1:32, 6:35; Isa 57:15; Psa
9:2, 56:2, 92:1; Isa 14:14). These terms also are ascribed to this
house, for that it was the place where utmost perfection dwelt.

I take, therefore, the cedar in this place to be a note of perfection,
even the cedar with which this house was ceiled. For since it is
the wisdom of God to speak to us ofttimes by trees, gold, silver,
stones, beasts, fowls, fishes, spiders, ants, frogs, flies, lice,
dust, &c., and here by wood; how should we by them understand his
voice, if we count there is no meaning in them? 'And the cedar of
the house within was carved with knops and open flowers; all was
cedar; there was no stone seen' (1 Kings 6:18).

Knops and flowers were they with which the golden candlestick was
adorned, as you read, Exodus 25:33, 35, 37:10, 21. The candlestick
was a type of the church, and the knops and flowers a type of her
ornaments. But what! must heaven be hanged round about with the
ornaments of saints! with the fruits of their graces! Well, it is
certain that something more than ordinary must be done with them,
since they are admitted to follow them into the holy place (Rev
14:13); and since, it is said, they shall have a far more exceeding
and eternal weight of glory bestowed on them, for them in the
heavens' (2 Cor 4:16,17).

'All was cedar; there was no stone seen.' Take stone in the type
for that which was really so, and in the antitype for that which
is so mystically, and then it may import to us, that in heaven,
the antitype of this holiest, there shall never be anything of
hardness of heart in them that possess it for ever. All imperfection
ariseth from the badness of the heart, but there will be no
bad hearts in glory. No shortness in knowledge, no crossness of
disposition, no workings of lusts, or corruptions will be there;
no, not throughout the whole heavens. Here, alas! they are seen,
and that in the best of saints, because here our light is mixed
with darkness; but there will be no night there, nor any stone
seen.

'And the floor of the house was overlaid with gold' (1 Kings 6:30).
This is like that of which we read of the New Jerusalem that is
to come from God out of heaven; says the text, 'The street of the
city was pure gold'; and like that of which you read in Exodus,
'They saw the God of Israel, and under his feet as it were a paved
work of a sapphire stone, and as it were the body of heaven in his
clearness' (Rev 21:21; Exo 24:10). All the visions were rich, but
this the richest, that the floor of the house should be covered or
overlaid with gold. The floor and street are walking-places, and
how rich will our steps be then! Alas! here we sometimes fall into
the mire, and then again stumble upon blocks and stones. Here
we sometimes fall into holes, and have our heel oft catched in a
snare; but there will be none of these. Gold! gold! all will be
gold, and golden perfections, when we come into the holy place!
Job at best took but his steps in butter, but we then shall take
all our steps in the gold of the sanctuary.

LXI. Of the ark of the covenant which was placed in the inner
Temple.

In the Word I read of three arks; to wit, Noah's ark, that in which
Moses was hid, and the ark of the covenant of God (Gen 6:14; Exo
2:3,5). But it is the ark of the covenant of which I shall now
speak. The ark was made 'of shittim-wood, two cubits and a half
was the length thereof, and a cubit and a half the breadth thereof,
and a cubit and a half the height thereof.' It was overlaid 'with
pure gold within and without,' and 'a crown of gold' was made for
it 'round about' (Exo 25:10,11).

1. This ark was called 'the ark of the covenant,' as the first that
you read of was called 'Noah's,' because as he in that was kept
from being drowned, so the tables of the covenant were kept in
this from breaking.

2. This ark, in this, was a type of Christ; for that in him only,
and not in the hand of Moses, these tables were kept whole. Moses
brake them, the ark keeps them.

3. Not only that wrote on two tables of stone, but that also called
'the ceremonial,' was put into the ark to be kept. The two tables
were put into the midst of the ark, to answer to this--thy law is
within my heart to do it. But the ceremonial was put into the side
of the ark, to show that out of the side of Christ must come that
which must answer that, for out thence came blood and water; blood,
to answer the blood of the ceremonies; and water, to answer the
purifyings and rinsings of that law. The ceremonies, therefore,
were lodged in the side of the ark, to show that they should be
answered out of the side of Jesus Christ (Exo 25:16,17; Deut 10:5;
Psa 40:8; John 19:34; Heb 10:7).

4. The ark had the name of God put upon it; yea, it was called the
strength of God, and his glory, though made of wood. And Christ
is God both in name and nature, though made flesh; yea more, made
to be sin for us (2 Sam 6:2; 1 Chron 13:6; 2 Chron 6:1; John 1:14;
Rom 9:5; 2 Cor 5:21).

5. The ark was carried upon men's shoulders this way and that, to
show how Christ should be carried and preached by his apostles and
ministers into all parts of the world (Exo 25:14; 1 Chron 15:15;
Matt 28:19,20; Luke 24:46,47).

6. The ark had those testimonies of God's presence accompanying
it, as had no other ceremony of the law; and Christ had those signs
and tokens of his presence with him, as never had man either in
law or gospel. This is so apparent it needs no proof. And now for
a few comparisons more.

(1.) It was at that that God answered the people, when they were
wont to come to inquire of him; and in these last days God has
spoken to us by his Son (1 Chron 13:3; 1 Sam 14:18; Heb 1:2; John
16:23,24).

(2.) At the presence of the ark the waters of Jordan stood still till
Israel, the ransomed of the Lord, passed over from the wilderness
to Canaan; and it is by the power and presence of Christ that we pass
over death, Jordan's antitype, from the wilderness of this world
to heaven (Josh 3:15-17; John 11:25; Rom 8:37-39; 1 Cor 15:54-57).

(3.) Before the ark the walls of Jericho fell down; and at the
presence of Christ shall all high towers, and strongholds, and
hiding places for sinners be razed, and dissolved at his coming
(Josh 6:20; Isa 30:25, 2:10,16; 2 Peter 3:10; Rev 20:11-13).

(4.) Before the ark Dagon fell, that idol of the Philistines; and
before Christ Jesus devils fell, those gods of all those idols.
And he must reign till all his enemies be put under his feet, and
until they be made his footstool (1 Sam 5:1-4; Mark 5:12; 1 Cor
15:25; Heb 10:13).

(5.) The Philistines were also plagued for meddling with the ark,
while they abode uncircumcised; and the wicked will one day be
most severely plagued for their meddling with Christ, with their
uncircumcised hearts (1 Sam 5:6-13; Psa 50:6; Matt 24:51, 25:11,12;
Luke 13:25-29).

(6.) God's blessing was upon those that entertained the ark as they
should; and much more is, and will his blessing be upon those that
so embrace and entertain his Christ, and profess his name sincerely
(2 Sam 6:11; Acts 3:26; Gal 3:13,14; Matt 19:27-29; Luke 22:28,29).

(7.) When Uzzah put forth his hand to stay the ark, when the oxen
shook it, as despairing of God's protecting of it without a human
help, he died before the Lord; even so will all those do, without
repentance, who use unlawful means to promote Christ's religion,
and to support it in the world (1 Chron 13:9,10; Matt 26:52; Rev
13:10).


(8.) The ark, though thus dignified, was of itself but low--but
a cubit and a half high; also Christ--though he was the glory
of heaven and of God--yet made himself of no reputation, and was
found in the likeness of a man (Exo 25:10-12; Phil 2:6-11).

(9.) The ark had a crown of gold round about upon it, to show how
Christ is crowned by his saints by faith, and shall be crowned by
them in glory, for all the good he hath done for them; as also how
all crowns shall one day stoop to him, and be set upon his head.
This is showed in the type (Zech 6:11,14). And in the antitype
(Rev 4:10, 19:12).

(10.) The ark was overlaid with gold within and without, to show
that Christ was perfect in inward grace and outward life, in spirit
and in righteousness (John 1:14; 1 Peter 2:22).

(11.) The ark was placed under the mercy-seat, to show that Jesus
Christ, as Redeemer, brings and bears, as it were, upon his
shoulders, the mercy of God to us, even in the body of his flesh,
through death (Exo 25:21; Eph 4:22; 5:1,2).

(12.) When the ark was removed far from the people, the godly went
mourning after it; and when Christ is hid, or taken from us, then
we mourn in those days (2 Sam 7:2; Mark 2:19,20; Luke 5:34,35;
John 16:20-22).

(13.) All Israel had the ark again, after their mourning-time was
over; and Christ, after his people have sorrowed for him a while,
will see them again, 'and their hearts shall rejoice' (John
16:1-3,20-22).

By all these things, and many more that might be mentioned, it is
most evident that the ark of the testimony was a type of Jesus
Christ; and take notice a little of that which follows, namely,
that the ark at last arrived to the place most holy (Heb 9:3,4).
That is, after its wanderings; for the ark was first made to wander,
like a non-inhabitant, from place to place; now hither, and then
thither; now in the hands of enemies, and then abused by friends;
yea, it was caused to rove from place to place, as that of which
the world was weary. I need instance to you for proof hereof none
other place than the fifth, sixth, and seventh chapters of the
first Book of Samuel; and, answerable to this, was our dear Lord
Jesus posted backwards and forwards, hither and thither, by the
force of the rage of his enemies. He was hunted into Egypt so soon
as he was born (Matt 2). Then he was driven to live in Galilee
the space of many years. Also, when he showed himself to Israel,
they drove him sometimes into the wilderness, sometimes into the
desert, sometimes into the sea, and sometimes into the mountains,
and still in every of these places he was either haunted or hunted
by new enemies.

And at last of all, the Pharisees plot for his life; Judas sells him,
the priests buy him, Peter denies him, his enemies mock, scourge,
buffet, and much abuse him. In fine, they get him condemned, and
crucified, and buried; but at last God commanded, and took him
to his place, even within the veil, and sets him to bear up the
mercy-seat, where he is to this very day, being our ark to save
us, as Noah's did him, as Moses' did him; yea, better, as none
but Christ doth save his own.

LXII. Of the placing of the ark in the holiest, or inner Temple.

1. The ark, as we have said, and as the text declares, when carried
to its rest, was placed in the inner temple, or in the most holy
place, 'even under the wings of the cherubims.' 'And the priests
brought in the ark of the covenant of the Lord unto his place, to
the oracle of the house, into the most holy place, even under the
wings of the cherubims' (Exo 26:33, 39:35; 1 Kings 8:3; 2 Chron
5:7).

2. Before this, as was said afore, the ark was carried from place
to place, and caused to dwell in a tent under curtains, as all
our fathers did; to show that Christ, as we, was made for a time
to wander in the world, in order to his being possessed of glory
(2 Sam 7:1,3,6; Heb 11:9; John 1:10, 16:28, 3:13).

3. But now, when the ark was brought into the holiest, it is said
to be brought into its place. This world then was not Christ's
place, he was not from beneath, he came from his Father's house;
wherefore while here, he was not at his place, nor could until he
ascended up where he was before (John 8:23, 16:28, 6:62, 3:13).

4. Christ's proper place, therefore, is the holiest. His proper
place, as God, as Priest, as Prophet, as King, and as the Advocate
of his people. Here, with us, he has no more to do, in person,
as mediator. If he were on earth, he should not be a priest, &c.
His place and work is now above with his Father, and before the
angels (Acts 5:31; 1 Peter 3:22; Heb 4:14, 8:4; 9:24; 1 John 2:1,2;
Rev 1:4,5).

5. It is said the ark was brought 'to the oracle of the house,'
Solomon was not content to say it was brought into the holiest; but
he saith, his place was the oracle, the holy oracle, that is, the
place of hearing. For he, when he ascended, had somewhat to say
to God on the behalf of his people. To the oracle, that is, to
the place of revealing. For he also was there to receive, and from
thence to reveal to his church on earth, something that could not
be made manifest but from this holy oracle. There therefore he is
with the two tables of testimony in his heart, as perfectly kept;
he also is there with the whole fulfulling of the ceremonial law
in his side, showing and pleading the perfection of his righteousness,
and the merit of his blood with his Father, and to receive and
to do us good, who believe in him, how well pleased the Father is
with what he has done in our behalf.

6. 'Into the most holy place.' By these words is showed, whither
also the ark went, when it went to take up its rest. And in that
this ark was a type of Christ in this, it is to show or further
manifest, that what Christ doth now in heaven, he doth it before
his Father's face. Yea, it intimates, that Christ even there makes
his appeals to God, concerning the worth of what he did on earth;
to God the Judge of all, I say, whether he ought not for his
suffering-sake to have granted to him his whole desire, as Priest
and Advocate for his people?

'Wilt thou,' said Festus to Paul, 'go up to Jerusalem, and there
be judged of these things before me?' (Acts 25:9). Why, this our
blessed Jesus was willing, when here, to go up to Jerusalem to be
judged; and being misjudged of there, he made his appeal to God,
and is now gone thither, even into the holy place, even to him that
is Judge of all, for his verdict upon his doing; and whether the
souls for whom he became undertaker, to bring them to glory, have
not by him a right to the kingdom of heaven.

7. 'Under the wings of the cherubims.' This doth further confirm
our words; for having appealed from earth to heaven, as the ark
was set under the wings of the cherubims, so he, in his interceding
with God and pleading his merits for us, doth it in the presence
and hearing of all the angels in heaven.

And thus much of the ark of the covenant, and of its antitype. We
come next to speak of the mercy-seat.

LXIII. Of the mercy-seat, and how it was placed in the holy Temple.

The mercy-seat was made in the wilderness, but brought up by Solomon,
after the temple was built, with the rest of the holy things (2
Chron 5:2-10).

The mercy-seat, as I have showed of the ark, was but low. 'Two
cubits and a half was the length, and a cubit and a half the breadth
thereof'; but the height thereof 'was without measure.'

1. The length and breadth of the mercy-seat is the same with that
of the ark: perhaps to show us, that the length and breadth of the
mercy of God to his elect, is the same with the length and breadth
of the merits of Christ (Exo 25:10,17). Therefore, we are said to
be justified in him, blessed in him, even according to the purpose
which God purposed in him.

2. But in that the mercy-seat is without measure, as to height,
it is to show, that would God extend it, it is able to reach even
them that fall from heaven, and to save all that ever lived on
earth, even all that are now in hell. For there is not only breadth
enough for them that shall be saved, but 'bread enough and to
spare' (Luke 15:17). 'And thou shalt,' says God, 'put the mercy-seat
above upon the ark.' Thus he said to Moses, and this was the place
which David assigned for it (Exo 25:21; 1 Chron 28:11). Now, its
being by God's ordinance placed thus, doth teach us many things.

(1.) That mercy's foundation to us is Christ. The mercy-seat was
set upon the ark of the testimony, and there it rested to usward.
Justice would not, could not have suffered us to have had any
benefit by mercy, had it not found an ark, a Christ to rest upon.
'Deliver him,' saith God, 'from going down to the pit, I have found
a ransom' (Job 33:24).

(2.) In that it was placed above, it doth show also that Christ
was, of mercies, ordaining a fruit of mercy. Mercy is above, is the
ordainer; God is love, and sent of love his Son to be the Saviour
and propitiation for our sins (John 3:16; 1 John 4:10).

(3.) In that the mercy-seat and ark were thus joined together, it
also shows, that without Christ mercy doth not act. Hence, when
the priest came of old to God for mercy, he did use to come into
the holy place with blood; yea, and did use to sprinkle it upon
the mercy-seat, and before it, seven times. Take away the ark, and
the mercy-seat will fall, or come greatly down at least. So take
away Christ, and the flood-gate of mercy is let down, and the
current of mercy stopped. This is true, for so soon as Christ
shall leave off to mediate, will come the eternal judgment.

(4.) Again, in that the mercy-seat was set above upon the ark, it
teacheth us to know, that mercy can look down from heaven, though
the law stand by and looks on; but then it must be in Christ, as
kept there, and fulfilled by him for us. The law out of Christ is
terrible as a lion; the law in him is meek as a lamb. The reason
is, for that it finds in him enough to answer for all their faults,
that come to God for mercy by him. 'Christ is the end of the law
for righteousness'; and if that be true, the law for that can look
no further upon whoever comes to God by him. The law did use to
sentence terribly, until it was put into the ark to be kept.[30]

(5.) Let them then that come to God for mercy be sure to come
to him by the ark, Christ. For grace, as it descends to us from
above the mercy-seat, so that mercy-seat doth rest upon the ark.
Wherefore, sinner, come thou for mercy that way: for there if
thou meetest with the law, it can do thee no harm; nor can mercy,
shouldst thou elsewhere meet it, do thee good. Come, therefore,
and come boldly to the throne of grace, this mercy-seat, thus borne
up by the ark, and 'obtain mercy, and find grace to help in time
of need' (Heb 4:16).

Wherefore the thus placing of things in the holiest, is admirable
to behold in the word of God. For that indeed is the glass by and
through which we must behold this glory of the Lord. Here we see
the reason of things; here we see how a just God can have to do,
and that in a way of mercy, with one that has sinned against him.
It is because the law has been kept by the Lord Jesus Christ; for
as you see, the mercy-seat stands upon the ark of the covenant,
and there God acts in a way of grace towards us (Exo 25:17-23).

LXIV. Of the living waters of the inner Temple.

Although in the holy relation of the building of the temple no
mention is made of these waters, but only of the mount on which,
and the materials with which the king did build it, yet it seems to
me that in that mount, and there too where the temple was built,
there was a spring of living water. This seems more than probable,
by Ezekiel 47:1, where he saith, 'He brought me again unto the
door of the house, and behold, waters issued out from under the
threshold of the house eastward, for the fore-front of the house
stood toward the east, and the waters came down from under, from
the right side of the house, at the south side of the altar.' So
again, 'And a fountain shall come forth of the house of the Lord,
and shall water the valley of Shittim' (Joel 3:18). Nor was the
spring, wherever was the first appearance of thess holy waters,
but in the sanctuary, which is the holiest of all (Eke 47:12),
where the mercy-seat stood, which in Revelation is called 'The
throne of God, and of the Lamb' (Rev 22:1,2).

This also is that which the prophet Zechariah means, when he says,
'Living waters shall go out from Jerusalem, half of them toward
the former sea, and half of them toward the hinder sea,' &c. (Zech
14:8). They are said to go forth from Jerusalem, because they came
down to the city from out of the sanctuary which stood in Jerusalem.
This is that which in another place is called a river of water of
life, because it comes forth from the throne, and because it was
at the head of it, as I suppose, used in and about temple-worship.
It was with this, I think, that the molten sea and the ten lavers
were filled, and in which the priests washed their hands and feet
when they went into the temple to do service; and that also in
which they washed the sacrifices before they offered them to God;
yea, I presume, all the washings and rinsings about their worship
was with this water.

This water is said in Ezekiel and Revelation to have the tree of life
grow on the banks of it, and was a type of the word and Spirit of
God, by which, both Christ himself sanctified himself, in order to
his worship as high-priest (Eze 47; Rev 22). And also this water
is that which heals all those that shall be saved; and by which,
they being sanctified thereby also, do all their works of worship
and service acceptably, through Jesus Christ our Lord. This water
therefore is said to go forth into the sea, the world, and to heal
its fish, the sinners therein; yea, this is that water of which
Christ Jesus our Lord saith, Whosoever shall drink thereof shall
live for ever (Eze 47:8-10; Zech 14:8; John 4:14).

LXV. Of the chains which were in the oracle or inner Temple.

As there were chains on the pillars that stood before the porch
of the temple, and in the first house; so, like unto them, there
were chains in the holiest, here called the oracle. These chains
were not chains in show, or as carved on wood, &c., but chains
indeed, and that of gold; and they were prepared to make a partition
'before the oracle' within (1 Kings 6:21; 2 Chron 3:16).

I told you before that the holiest was called the oracle, not because
in a strict sense the whole of it was so, but because such answer
of God was there, as was not in the outward temple, but I think
that the ark and mercy-seat were indeed more especially that
called the oracle; 'for there I will meet with thee,' saith God,
and from above that 'I will commune with thee' (Exo 25:22). When
David said, 'I lift up my hands toward thy holy oracle,' he meant
not so much towards the holiest house, as toward the mercy-seat
that was therein. Or, as he saith in the margin, 'Toward the oracle
of thy sanctuary' (Psa 28:2).

When therefore he saith, 'before the oracle,' he means, these chains
were put in the most holy place, before the ark and mercy-seat, to
give to Aaron and his sons to understand that an additional glory
was there. For the ark and mercy-seat were preferred before that
holy house itself, even as Christ and the grace of God is preferred
before the highest heavens. 'The Lord is high above all nations,
and his glory above the heavens' (Psa 113:4).

So then, the partition that was made in this house by these chains,
these golden chains, was not so much to divide the holy from the
place most holy, as to show that there is in the holiest house that
which is yet more worthy than it.

The holiest was a type of heaven, but the ark and mercy-seat were
a type of Christ, and of the mercy of God to us by him; and I trow
any man will conclude, if he knows what he says, that the God and
Christ of heaven are more excellent than the house they dwell in.
Hence David said again, 'Whom have I in heaven but thee?' For thou
art more excellent than they (Psa 73:25). For though that which
is called heaven would serve some; yea, though God himself was
out of it, yet none but the God of heaven will satisfy a truly
gracious man: it is God that the soul of this man thirsteth for;
it is God that is his exceeding joy (Psa 52:2, 63:1, 143:6, 17:15,
43:4).

These chains then, as they made this partition in the most holy
place, may teach us, that when we shall be glorified in heaven, we
shall yet, even then, and there, know that there will continue an
infinite disproportion between God and us. The golden chains that
are there will then distinguish [or separate] the Creator from the
creature. For we, even we which shall be saved, shall yet retain
our own nature, and shall still continue finite beings; yea, and
shall there also see a disproportion between our Lord, our head,
and us; for though now we are, and also then shall be like him as
to his manhood; yea, and shall be like him also, as being glorified
with his glory; yet he shall transcend and go beyond us, as to
degree and splendour, as far as ever the highest king on earth
did shine above the meanest subject that dwelt in his kingdom.

Chains have of old been made use of as notes of distinction, to show
us who are bond men, and who free. Yea, they shall at the day of
judgment be a note of distinction of bad and good; even as here
they will distinguish the heavens from God, and the creature from
the Creator (2 Peter 2:4; Jude 6; Matt 22:13).

True, they are chains of sin and wrath, but these chains of gold;
yet these chains, even these also will keep creatures in their
place, that the Creator may have his glory, and receive those
acknowledgments there from them, which is due unto his Majesty
(Rev 4, 5:11-14).

LXVI. Of the high-priest, and of his office in the inner Temple.

When things were thus ordained in the house 'most holy,' then went
the high-priest in thither, according as he was appointed, to do
his office, which was to burn incense in his golden censer, and
to sprinkle with his finger the blood of his sacrifice, for the
people, upon and above the mercy-seat (Exo 30:7-10; Lev 16:11-14).

Now for this special work of his, he had peculiar preparations. 1.
He was to be washed in water. 2. Then he was to put on his holy
garments. 3. After that he was to be anointed with holy oil. 4. Then
an offering was to be offered for him, for the further fitting of
him for his office. 5. The blood of this sacrifice must be put,
some of it upon his right ear, some on the thumb of his right hand,
and some on the great toe of his right foot. This done, some more
of the blood, with the anointing oil, must be sprinkled upon him,
and upon his garment; for after this manner must he be consecrated
to his work as high-priest (Exo 29).

His being washed in water was to show the purity of Christ's
humanity. His curious robes were a type of all the perfections of
Christ's righteousness. The holy oil that was poured on his head
was to show how Christ was anointed with the Holy Ghost unto his
work, as priest. The sacrifice of his consecration was a type of
that offering Christ offered in the garden when he mixed his sweat
with his own blood, and tears, and cries, when he prayed to him
that was able to save him; 'and was heard in that he feared'; for
with his blood, as was Aaron with the blood of the bullock that
was slain for him, was this blessed one besmeared from head to
foot, when his sweat, as great drops or clodders of blood, fell
down from head and face, and whole body, to the ground (Luke 22:44;
Heb 10:20).

When Aaron was thus prepared, then he offered his offering for the
people, and carried the blood within the veil (Lev 16). The which
Christ Jesus also answered, when he offered his own body without
the gate, and then carried his blood into the heavens, and sprinkled
it before the mercy-seat (Heb 13:11,12, 9:11,12,24). For Aaron was
a type of Christ; his offering, a type of Christ's offering his
body; the blood of the sacrifice, a type of the blood of Christ;
his garments, a type of Christ's righteousness; the mercy-seat,
a type of the throne of grace; the incense, a type of Christ's
praise; and the sprinkling of the blood of the sacrifice upon the
mercy-seat, a type of Christ's pleading the virtue of his sufferings
for us in the presence of God in heaven (Heb 9:10-28).

'Wherefore, holy brethren, partakers of the heavenly calling,
consider the apostle and high priest of our profession, Christ
Jesus' (Heb 3:1). 'Seeing then that we have a great high priest,
that is passed into the heavens, Jesus the Son of God, let us hold
fast our profession. For we have not an high priest which cannot
be touched with the feeling of our infirmities; but was in all
points tempted like as we are, yet without sin. Let us therefore
come boldly unto the throne of grace, that we may obtain mercy,
and find grace to help in time of need. For every high priest
taken from among men is ordained for men in things pertaining to
God, that he may offer both gifts and sacrifices for sins: who
can have compassion on the ignorant, and on them that are out of
the way; for that he himself also is compassed with infirmity'
(Hosea 4:14-16, 5:1,2).

This then is our high priest; and this was made so 'not after the
law of a carnal commandment, but after the power of an endless
life.' For Aaron and his sons were made priests without an oath,
'but this with an oath by him that said unto him, The Lord sware
and will not repent, Thou art a priest for ever after the order
of Melchisedec. By so much was Jesus made a surety of a better
testament.'

'And they truly were many priests, because they were not suffered
to continue by reason of death. But this man, because he continueth
ever, hath an unchangeable priesthood. Wherefore he is able also
to save them to the uttermost that come unto God by him, seeing
he ever liveth to make intercession for them. For such an high
priest became us, who is holy, harmless, undefiled, separate from
sinners, and made higher than the heavens; who needeth not daily,
as those high priests, to offer up sacrifice, first for his own sins,
and then for the people's: for this he did once, when he offered
up himself. For the law maketh men high priests which have infirmity;
but the word of the oath, which was since the law, maketh the Son,
who is consecrated for evermore. Now of the things which we have
spoken this is the sum: We have such an high priest, who is set
on the right hand of the throne of the majesty in the heavens; a
minister of the sanctuary, and of the true tabernacle,[31] which
the Lord pitched, and not man. For every high priest is ordained
to offer gifts and sacrifices: wherefore it is of necessity that
this man have somewhat also to offer. For if he were on earth, he
should not be a priest, seeing that there are priests that offer
gifts according to the law: who serve unto the example and shadow
of heavenly things, as Moses was admonished of God when he was
about to make the tabernacle: for, See, saith he, that thou make
all things according to the pattern showed to thee in the mount'
(Heb 7:16-8:5).

'But Christ being come an high priest of good things to come, by
a greater and more perfect tabernacle, not made with hands, that
is to say, not of this building; neither by the blood of goats and
calves, but by his own blood, he entered in once into the holy
place, having obtained eternal redemption for us. For if the blood
of bulls and of goats, and the ashes of an heifer sprinkling the
unclean, sanctifieth to the purifying of the flesh: how much more
shall the blood of Christ, who through the eternal Spirit offered
himself without spot to God, purge your conscience from dead works
to serve the living God.

'For Christ is not entered into the holy places made with hands,
which are the figures of the true; but into heaven itself, now to
appear in the presence of God for us: Nor yet that he should offer
himself often, as the high priest entereth into the holy place every
year with blood of others; for then must he often have suffered
since the foundation of the world: but now once in the end of the
world hath he appeared to put away sin by the sacrifice of himself.
And as it is appointed unto men once to die, but after this the
judgment: so Christ was once offered to bear the sins of many;
and unto them that look for him shall he appear the second time
without sin unto salvation' (Heb 9:11-14,24-28).

LXVII. Of the high-priest's going into the Holiest alone.

As it was the privilege of the high-priest to go into the holiest
alone, so there was something of mystery also, to which I shall
speak a little: 'There shall,' says God, 'be no man in the tabernacle
of the congregation, when he [Aaron] goeth in to make an atonement
in the holy place, until he come out, and have made an atonement
for himself, and for his household, and for all the congregation
of Israel' (Lev 167:17). The reason is, for that Christ is mediator
alone; he trod the winepress alone; and of the people there was
none with him to help him there (Isa 63:3; 1 Tim 2:5).

Of the people there was none to help him to bear his cross, or in
the management of the first part of his priestly office. Why then
should there be any to share with him in his executing of the second
part thereof? Besides, he that helps an intercessor must himself
be innocent, or in favour, upon some grounds not depending on the
worth of the intercession. But as to the intercession of Christ,
who can come in to help upon the account of such innocency or worth?
Not the highest angel; for there is none such but one, wherefore
he must do that alone. Hence it is said, He went in alone, is there
alone, and there intercedes alone. And this is manifest not only
in the type Aaron, but in the antitype Christ Jesus (Heb 6:19,20,
9:7-11,21,23,24).

I do not say that there is no man in heaven but Jesus Christ; but
I say, he is there to make intercession for us alone. Yea, the
holy text says more. 'I go,' saith Christ, 'to prepare a place for
you; and if I go and prepare a place for you, I will come again
and receive you unto myself, that where I am there ye may be also'
(John 14:1-3).

This text seems to insinuate that Christ is in the holiest or
highest heavens alone; and that he there alone must be, until he
has finished his work of intercession; for not till then he comes
again to take us to himself. Let us grant Christ the pre-eminency
in this, as also in all other things; for he is intercessor for
his church, and makes it for them in the holiest alone. It is said
he is the light that no man can approach unto.

LXVIII. Of the high-priest's going in thither but once a year.

As the high-priest went into the holiest when he went in thither
alone; so to do that work, he went in thither but once a year.
Thou shalt not come 'at all times,' said God to him, 'into the
holy place, within the veil, before the mercy-seat, which is upon
the ark, that thou die not' (Lev 16:2).

And as he was to go in thither but 'once a year,' so not then
neither, unless clothed and adorned, with his Aaronical holy robes
(Lev 16:32-34). Then he was to be clothed, as I hinted before, with
the holy robes, the frontlet of gold upon his forehead, the names
of the twelve tribes upon his breast, and the jingling bells upon
the skirts of his garment? nor would all this do, unless he went
in thither with blood (Exo 28; Lev 16).

Now, this once a year the apostle taketh special notice of, and
makes great use of it. 'Once a year,' saith he, this high-priest
went in thither: once a year, that is, to show, that Christ should
once in the end of the world, go into heaven itself, to make
intercession there for us. For by this word 'year,' he shows the
term and time of the world is meant; and by 'once' in that year,
he means once in the end of the world.

'Not,' saith he, 'that he should offer himself often: as the
high-priest entereth into the holy place every year with blood of
others. For then must he often have suffered since the foundation
of the world: but now once in the end of the world hath he appeared
to put away sin by the sacrifice of himself (Heb 9:25,26).

And having thus once offered his sacrifice without the veil, he is
now gone into the holiest, to perfect his work of mediation for us.
Not into the holy places made with hands, which are the figures of
the true, but into heaven itself, now to appear in the presence of
God for us.

Now if our Lord Jesus is gone indeed, now to appear in the presence
of God for us; and if this now be the once a year that the type
speaks of; the once in the end of the world, as our apostle says;
then it follows, that the people of God should all stand waiting
for his benediction that to them he shall bring with him when
he shall return from thence. Wherefore he adds, 'Christ was once
offered to bear the sins of many; and unto them that look for him
shall he appear the second time without sin unto salvation' (v
28).

This, therefore, shows us the greatness of the work that Christ has
to do at the right hand of God, for that he stays there so long.
He accomplished all the first part of his priesthood in less than
forty years, if you take in the making of his holy garments and
all; but about this second part thereof, he has been above in
heaven above sixteen hundred years, and yet has not done.

This therefore calls for faith and patience in saints, and by this
he also tries the world; so that they, in mocking manner, being
to say already, 'Where is the promise of his coming?' (2 Peter
3:4). But I say again, We must look and wait. If the people waited
for Zacharias, and wondered that he staid so long, because he staid
in the holy place somewhat longer than they expected, no marvel
if the faith of the world about Christ's coming is fled and gone
long ago, yea, and that the children also are put to it to wait,
since a scripture 'little while' doth prove so long. For that
which the apostle saith, 'yet a little while,' doth prove to some
to be a very long little (John 16:16; Heb 10:37).

True, Zacharias had then to do with angels, and that made him stay
so long. O but Jesus is with God, before him, in his presence,
talking with him, swallowed up in him, and with his glory, and that
is one cause he stays so long. He is there also pleading his blood
for his tempted ones, and interceding for all his elect, and waits
there till all his be fitted for, and ready to enter into glory. I
say, he is there, and there must be till then; and this is another
reason why he doth stay the time we count so long.

And, indeed, it is a wonder to me, that Jesus Christ our Lord should
once think now he is there, of returning higher again, considering
the ill treatment he met with here before. But what will not love
do? Surely he would never touch the ground again, had he not a
people here that cannot be made perfect but by his coming to them.
He also is made judge of quick and dead, and will get him glory
in the ruin of them that hath him.

His people are as himself to him. Can a loving husband abide to be
always from a beloved spouse? Besides, as I said, he is to pay the
wicked off, for all their wickedness, and that in that very plat
where they have committed it. Wherefore the day appointed for this
is set, and he will, and shall come quickly to do it. For however
the time may seem long to us, yet, according to the reckoning of
God, it is but a little while since he went into the holiest to
intercede. 'A thousand years with the Lord is as one day'; and after
this manner of counting, he has not been gone yet full two days
into the holiest. 'The Lord is not slack concerning his promise,
as some men count slackness'; 'he will come quickly, and will not
tarry' (2 Peter 3; Heb 10:37).

LXIX. Of the cherubims, and of their being placed over the mercy-seat
in the inner Temple.

There were also cherubims in the most holy place, which were set
on high above the mercy-seat. See 1 Kings 6:23-28.

1. These are called by the apostles, 'the cherubims of glory
shadowing the mercy-seat' (Heb 9:5).

2. These cherubims were figures of the angels of God, as in other
places we have proved.

3. It is said these cherubims were made of image work, and that in
such manner, as that they could, as some think, move their wings
by art; wherefore it is said, 'they stretched forth their wings';
the wings of the 'cherubims spread themselves'; and that the
'cherubims spread forth their wings over the place of the ark,--and
the staves thereof above' (1 Kings 6:27; 2 Chron 3:13, 5:8).

4. I read also of these cherubims, that they had chariots and
wheels; by which is taught us how ready and willing the angels are
to fetch us when commanded, unto the paradise of God; for these
chariots were types of the bosoms of the angels; and these wheels,
of the quickness of their motion to come for us when sent. 'The
chariots of God are twenty thousand, even thousands of angels;
the Lord is among them, as in Sinai, in the holy place' (1 Chron
28:18; Eze 10:9,15,16,18-20; 2 Kings 6:17; Psa 68:17; 2 Kings
2:11; Dan 9:2).

5. What difference, if any, there is between cherubims and seraphims,
into that I shall not now inquire; though I believe that there
are diverse orders and degrees of angels in the heavens, as there
are degrees and diverse orders among men in the world. But that
these cherubims were figures of the holy angels, their being thus
placed in the holy oracle doth declare; for their dwelling-place
is heaven, though they, for our sakes, are conversant in the world
(Heb 1).

6. It is said that these cherubims, in this holy place, did stand
upon their feet, to show, (1.) That the angels of heaven are not
fallen from their station, as the other angels are. (2.) To show
also that they are always ready, at God's bidding, to run with
swiftness to do his pleasure. (3.) To show also that they shall
continue in their station, being therein confirmed by Jesus Christ,
'by whom all things consist' (Col 1:17).

7. It is said 'their faces were inward,' looking one to another,
yet withal somewhat ascending, to show that the angels both behold
and wonder at the mysteries of grace, as it is displayed to usward
from off the mercy-seat. The faces of the cherubims 'shall look one
to another; towards the mercy-seat shall the faces of the cherubims
be' (Exo 25:20; 2 Chron 3:13; 1 Peter 1:12; Eph 3:10).

(1.) 'Towards the mercy-seat.' They are desirous to see it, and
how from hence, I say, mercy doth look towards us.

(2.) 'They look one towards another,' to show that they agree to
rejoice in the salvation of our souls (Luke 15:10).

(3.) They are said to stand above the mercy-seat, perhaps to show
that the angels have not need of those acts of mercy and forgiveness
as we have, who stand below, and are sinners. They stand above it;
they are holy. I do not say they have no need that the goodness of
God should be extended to them, for it is by that they have been
and are preserved; but they need not to be forgiven, for they have
committed no iniquity.

(4.) They stand there also with wings stretched out, to show how
ready, if need be, the angels are to come from heaven to preach
this gospel to the world (Luke 2:9-14).

(5.) It is said in this, that thus standing, their wings did reach
from wall to wall; from one side of this holy house to the other;
to show that all the angels within the boundaries of the heavens,
with one consent and one mind, are ready to come down to help and
serve, and do for God's elect at his command.

It is said, also, that their wings are stretched on high, to show
that they are only delighted in those duties which are enjoined
them by the high and lofty One, and not inclined, no not to serve
the saints in their sensual or fleshly designs. It may be also to
show that they are willing to take their flight from one end of
heaven to the other, to serve God and his church for good (Matt
13:41,49, 24:31, 25:31; 2 Thess 1:7,8).

LXX. Of the figures that were upon the walls of the inner Temple.

The wall of the inner temple, which was a type of heaven, was, as
I have already told you, ceiled with cedar from the bottom to the
top. Now by the vision of Ezekiel, it is said this wall was carved
with cherubims and palm trees. 'So that a palm tree was between a
cherub and a cherub, and every cherub had two faces; so that the
face of a man was toward the palm tree on the one side, and the
face of a young lion toward the palm tree on the other. It was made
through all the house round about; from the ground unto above the
door were cherubims and palm trees made' (Eze 41:18-20).

1. As to these cherubims and palm trees, I have already told you
what I think them to be figures of. The cherubims are figures of
the holy angels, and the palm trees of upright ones; we therefore
here are to discourse only of the placing of them in the heavens.

2. Now you see the palm trees in the holiest are placed between a
cherub and a cherub, round about the house, which methinks should
be to signify that the saints shall not there live by faith and
hope, as here, but in the immediate enjoyment of God; for to be
placed between the cherubims, is to be placed where God dwells;
for Holy Writ says plainly, He dwells between the cherubims, even
where here it is said these palm trees, or upright ones are placed
(1 Sam 4:4; 2 Kings 19:15; 1 Chron 13:6; Psa 80:1; Isa 37:16). The
church on earth is called God's house, and he will dwell in it for
ever; and heaven itself is called God's house, and we shall dwell
in it for ever, and that between the cherubims. This is more than
grace, this is grace and glory, glory indeed.

3. To dwell between the cherubims may be also to show that there
we shall be equal to the angels. Mark, here is a palm tree and a
cherub, a palm tree and a cherub. Here we are a little lower, but
there we shall not be a whit behind the very chief of them. A palm
tree and a cherub, an upright one between the cherubs, will then
be round about the house; we shall be placed in the same rank;
'neither can they die any more, for they are equal unto the angels'
(Luke 20:36).

4. The palm trees thus placed, may be also to show us that the elect
of God shall there take up the vacancies of the fallen angels;
they for sin were cast down from the holy heavens, and we by grace
shall be caught up thither, and be placed between a cherub and a
cherub. When I say their places, I do not mean the fickleness of
that state, that they for want of electing love did stand in while
in glory; for the heavens, by the blood of Christ, is now to us
become a purchased possession; wherefore, as we shall have their
place in the heavenly kingdom, so, by virtue of redeeming blood,
we shall there abide, and go no more out; for by that means that
kingdom will stand to us unshaken (Heb 9:12, 12:22-24,28; Rev
3:12).

5. These palm trees, I say, seem to take their places who for sin
were cast from thence. The elect therefore take that place in
possession, but a better crown for ever. Thus 'Israel possessed
that of the Canaanites'; and David, Saul's kingdom; and Matthias,
the place, the apostleship of Judas (Acts 1:20-26).

6. Nor were the habitations which the fallen angels lost, excepting
that which was excepted before, at all inferior to theirs that
stood; for their captain and prince is called son of the morning,
for he was the antitype there (Isa 14:12).

7. Thus, you see, they were placed from the ground up to above the
door; that is, from the lowest to the highest angel there. For as
there are great saints and small ones in the church on earth, so
there are angels of divers degrees in heaven, some greater than
some; but the smallest saint, when he gets to heaven, shall have
an angel's dignity, an angel's place. From the ground you find a
palm tree between a cherub and a cherub.

8. And every cherub had two faces--so here; but I read in Ezekiel
10:14, that they had four faces apiece. The first was the face of
a cherubim; the second, the face of a man; the third, the face of
a lion; and the fourth, the face of an eagle.

9. They had two faces apiece; not to show that they were of a double
heart, for 'their appearances and themselves' were the same, and
'they went every one straight forward' (Eze 10:22). These two faces,
then, were to show here the quickness of their apprehension, and
their terribleness to execute the mind of God. The face of a man
signifies them masters of reason; the face of a lion, the terribleness
of their presence (1 Cor 13:12; Judg 13:6).

In another place I read of their wheels; yea, that themselves,
'their whole bodies, and their backs, and their hands, and their
wings, and the wheels were full of eyes round about' (Eze 1:18,
10:12). And this is to show us how knowing and quick-sighted they
are in all providences and dark dispensations, and how nimble
in apprehending the mischievous designs of the enemies of God's
church, and so how able they are to undermine them. And forasmuch
also as they have the face of a lion, we by that are showed how
full of power they are to kill and to destroy, when God says,
Go forth and do so. Now, with these we must dwell and cohabit, a
palm tree and a cherub; a palm tree and a cherub must be from the
ground to above the door, round about the house--the heavens.

'So that the face of a man was toward the palm tree on the one
side, and the face of a young lion toward the palm tree on the
other side.' By these two faces may be also showed that we in
the heavens shall have glory sufficient to familiarize us to the
angels. Their lion-like looks, with which they used to fright
the biggest saint on earth, as you have it, Genesis 32:30; Judges
13:15,22, shall then be accompanied with the familiar looks of
a man. Then angels and men shall be fellows, and have to do with
each as such.

Thus you see something of that little that I have found in the
temple of God.






FOOTNOTES:

[Advertisement by Editor footnotes]

[1] Lee's Solomon's Temple portrayed by Scripture Light. Dedication.

[2] Job 5:7, literally translated from the Hebrew.

[3] Lee's Solomon's Temple, p. 173.

[4] Lee's Solomon's Temple, p. 232.



[To the courteous reader footnotes]

[1] Legal terms to define the boundaries of an estate, butted upon
a common or high road or river, and bounded by the property of
another person.--Ed.

[2] Heaven is a type of sin and grace. Had there been no sin,
we should have been limited to an earthly paradise; but sin and
the grace of a Saviour's purchase opens heaven to our wondering
hearts.--Ed.



[Main Text FOOTNOTES]

[1] One of the types or signs.--Ed

[2] How universal is this feeling among Christians! 'Why was I made
to hear thy voice,' while so many more amiable and less guilty
'make a wretched choice?' All are equally encouraged--'Whosoever
will, let him take the water of life freely.'--Ed

[3] 'To oppose the customs of heathens, who made their chief gates
towards the west, that these stupid worshippers, drawing nigh to
their blind, deaf, and dumb deities, might have their idols, as it
were, arising upon them out of the east.'--Lee's Solomon's Temple,
p. 242.--Ed.

[4] 'There were two pillars, which some resemble to the two states
of the church--Jewish and Christian; others understand magistracy
and ministry.'--Lee's Temple, 1659, p. 281.--Ed.

[5] The height of these pillars was thirty-five cubits each,
including the base and chapiter. The base, ornamented with lines
or net-work, twelve cubits; the column eighteen cubits, and the
chapiter five cubits, making the height thirty-five cubits; while
the column or pillar, cast by itself, was only eighteen. This
reconciles the apparent discrepancy between 1 Kings 7:15 and 2
Chronicles 3:15.--Ed.

[6] Immediately, or by Christ himself.--Ed.

[7] Pummil, or pommel, round like an apple.--Ed.

[8] In all the editions of this book published since the author's
death, these words are altered to 'their preaching.'--Ed.

[9] Frowish, or frowzy, fetid, musty. Alas! how many ministers
there are who are afflicted with this unsavoury smell.--Ed.

[10] This is a valuable lesson to the ministers and members of
churches, to be ever ready to welcome the returning prodigal. The
porch is never to be shut against the poor fugitive; and the only
proper inquiry as to opening the door of the church, is, 'If thou
believest with all thine heart, thou mayest freely enter.'--Ed.

[11] Wealth and honours, when sanctified, are valuable aids to
Christian usefulness; but unutterable woes will fall upon him who
attempts to enter heaven with temporal or ecclesiastical pomps
vain-gloriously carried upon his shoulders.--Ed.

[12] Every Christian pilgrim, if he journeys aright, must be entirely
guided by prayerful personal inquiries at the holy oracles as to
his way to heaven. How do sin and Satan strive to mislead him in
this essential duty.--Ed.

[13] The simple-minded nature of Bunyan here appears conspicuously.
He measures others by his own bushel, as if every pastor had as
single an eye to the welfare of their flocks as he had over the
Church at Bedford. How tenderly ought the churches of Christ to
cherish such pastors as Bunyan, while they prayerfully watch over
their ministrations.--Ed.

[14] This is one of those beautiful gems which sparkle all through
Bunyan's works, 'As the depth of the riches both of the wisdom and
knowledge of God!'--Ed.

[15] Ceiled is now only used with reference to the top of a room--the
ceiling. It is an old English word, and means overlaid or lined
with wood, wainscot, or plank, either roof, sides, or floor.--Ed.

[16] The line means the text. The marginal reading agrees with the
puritan version 'overlayed.' Tyndale renders it, 'And he paved the
house with precious stones goodly.' Coverdale, 'And overlayed the
house with precious stones to beautify it.'--Ed.

[17] A bath was a Hebrew measure containing about seven gallons
and a half.--Ed.

[18] The moral law of ten commandments.--Ed.

[19] This is from the Genevan or puritan versions. Our translation
has 'on the right side.'--Ed.

[20] The candlesticks mentioned in 2 Chronicles 4:7, Zechariah 4,
and Revelation 1, appear to have been of one pattern. A stem, with
a bowl bearing a centre and six branches--three on each side.
Of these there were ten in the temple. The prophets Zechariah and
John, in their holy visions, saw but one, with its seven lamps
secretly supplied by living olive trees. These lights 'are the
eyes of the Lord, which run to and fro through the whole earth';
the seven lamps 'are the seven churches.' What a source for
reflection is here opened.--Ed.

[21] Oil called golden, from its representing that which is better
than thousands of gold and silver. So pure that, in the golden
bowl, it would look like liquid gold.--Ed.

[22] A malignant was a term of reproach given to those who, in the
civil wars, opposed Divine truth, and promoted popery and arbitrary
domination. Clarendon calls it 'a term imposed upon those that
the puritans wished to render odious to the people.'--Ed.

[23] A tenth deal is the tenth part of a Hebrew measure, called
the ephah, containing about a bushel.--Ed.

[24] Daniel Burgess published a curious sermon, in 1697, on the
golden snuffers, showing that they are a type or emblem of spiritual
snuffing or reproving; and of pure gold, to show that reprovers
should be holy and unblameable. His directions and cautions are
valuable, but Bunyan says much more in his few lines than Burgess
does in his eighty pages.--Ed.

[25] Great was the fatherly care felt by Bunyan for his own children,
especially for his blind Mary; and judging by the lessons he draws
from the temple spoons, those feelings extended to his church. It
must be a severe trial to a minister's temper, when teased with
babes in religion at three score and ten years of age, especially
if they are old professors. Thus Bunyan, in addressing the readers
of his emblems, says--


'We now have boys with beards, and girls that be
'Huge as old women wanting gravity.'--Ed.


[26] The degraded state of the poor, when the religious houses (so
called) distributed food to all comers, was long felt after the
suppression of those hot-beds of vice, from the encouragement they
gave to idleness, pauperism, and the most vicious habits. Even
in Bunyan's days the beggar, carrying a bowl to receive the fruit
of their industrious neighbours' toil, was still remembered. At
intervals, plague and famine swept away the helpless wretches, to
the terror of all classes. How severely is this curse still felt
in Ireland.--Ed.

[27] How careful ought churches to be in casting out an offending
member, seeing that their sentence should be as 'the judicial
judgment of God.' It is not revenge, hatred, malice, or the mere
exercise of power, that is to lead to it; it is the good of the
individual that is to be pursued and sought. While the church
endeavours to remain pure, its aim and object should be mainly to
correct and reform the offender, that his spirit may be saved. When
discipline is undertaken from any other motive than this; and when
it is pursued from private pique, or rivalship, or ambition, or the
love of power, it is wrong. The salvation of the offender, and the
glory of God, should prompt to all the measures which should be
taken in the case. 'Restore such an one in the spirit of meekness;
considering thyself, lest thou also be tempted' (Gal 6:1).--Ed.

[28] In Bunyan's 'now-a-days,' it was much debated whether singing
ought to be introduced in a mixed assembly. It was contended that
a voice and talent for singing does not accompany the new birth;
that it might tend to hypocrisy and vanity; and that it was not
expressly commanded. The Quakers rejected it, but all other sects
adopted that delightful part of public worship. See Keach's Breach
Repaired.--Ed.

[29] The olive wood is used, with ivory and mother of pearl, in
ornamenting the most sumptuous apartments in oriental palaces. It
is exceedingly durable and elegant. 'The choosing olive out of every
other kind of wood, for the adorning these sumptuous apartments,
shows the elegance and grandeur of the taste in which Solomon's
temple was built, where the doors of the oracle, and some other parts,
were of olive wood.'--Harmer, Scheuzer, Lady M. W. Montague.--Ed.

[30] As the mercy-seat covered the law deposited in the ark, so
Christ covers the transgressions of his people; while Christ sits
upon the mercy-seat, the law cannot rise up in judgment against
them.--Jennings.

[31] In Bunyan's edition this is called the 'new tabernacle,'
a typographical error which is corrected by restoring the true
reading.--Ed

***

A DISCOURSE

OF

THE HOUSE OF THE FOREST OF LEBANON.


ADVERTISEMENT BY THE EDITOR.

That part of Palestine in which the celebrated mountains of Lebanon
are situated, is the border country adjoining Syria, having Sidon
for its seaport, and Land, nearly adjoining the city of Damascus,
on the north. This metropolitan city of Syria, and capital of the
kingdom of Damascus, was strongly fortified; and during the border
conflicts it served as a cover to the Assyrian army. Bunyan, with
great reason, supposes that, to keep them in check, Solomon built
a tower house and palace, well furnished with munitions of war,
called the house in the forest of Lebanon.

As the magnificent temple at Jerusalem was the seat of public
worship appointed by God, it was considered typical of the gospel
dispensation, which was intended to supersede it. All its parts
and utensils, sacrifices and services, have been described, in
their typical meaning, in Solomon's Temple Spiritualized; but as
the lovely system of the gospel had, with slow and irresistible
steps, to conquer the prejudices, passions, and wickedness of
mankind, those who bore the brunt of this battle were considered
as the church militant in the wilderness: and Bunyan has, in this
treatise, endeavoured to show that this palace and fortress was
typical of the churches of Christ while in a state of holy warfare,
defending their Divine dispensation, and extending the line of
defence by progressive spiritual conquests. While the churches are
surrounded by enemies, they have inexhaustible internal comfort,
strength, and consolation. Like the house in the forest of Lebanon,
they are also pleasantly, nay, beautifully situated. If Mount Zion
was the joy of the whole earth, the mountains of Damascus were a
picture of the earthly paradise. So beautiful is the scenery, and
balmy the air, that one part is called Eden, or the garden of the
Lord. It is described by Arabian poets as always bearing winter
far above upon his head, spring on its shoulders, and autumn in his
bosom, while perpetual summer lies sleeping at his feet. It was
upon this beautiful spot, called by Isaiah 'the glory of Lebanon,'
that Solomon built his house in the forest.

This is the plain matter of fact which Bunyan establishes from the
sacred Scriptures, but he was, as to lettered lore, an unlearned
man; at all events, no man could say of him that 'much learning
has made thee mad.' Bunyan's is the plain common-sense scriptural
account of this building; but he differs greatly from almost
all our learned commentators--they imagining that this house was
near the temple of Jerusalem. The Assembly of Divines, in their
valuable annotations, suggest that it was so called 'because great
store of trees, as in Lebanon, were planted about it; and gardens,
orchards, and all manner of delightful things were added thereto':
to aid this conjecture, they quote Ecclesiastes 2:4, 6. Poole
says that it was 'a house so called, either, first, because it
was built in the mountain and forest of Lebanon, for recreation
in summer time; but generally held to have been near Jerusalem;
or rather, secondly, from some resemblance it had with Lebanon for
its pleasant shades and groves.' Diodati considers it the same
with Solomon's palace, but called the house of Lebanon by reason
of the groves planted about it; or of the great number of cedar
columns brought from Lebanon, and used in its construction. Even
Bunyan's favourite translation, made at Geneva by the Puritans,
while it gives two wood-cuts of 'The King's house IN the wood of
Lebanon,' a marginal note is added--'For the beauty of the place,
and great abundance of cedar trees that went to the building
thereof, it was compared to Mount Lebanon.' Calmet, in his very
valuable translation, accompanied by the Vulgate Latin, gives the
same idea: 'Il batit encore le palais appelle la maison du Leban,
a cause de la quantite prodigeuse de cedres qui entraient dans
la structure de cet edifice.' [Translation: 'Another thing he did
was build the palace which was called the house of Lebanon because
of the prodigious quantity of cedars used in its construction.']
Bishop Patrick places this house in or near to Jerusalem, 'In a
cool, shady mountain, which made it resemble Mount Lebanon.' Dr.
Gill was of opinion that this house was near Jerusalem; because
it was a magazine of arms, and a court of judicature, and had its
name from being built of the cedars of Lebanon, and among groves
of trees. Josephus, in his Antiquities of the Jews, book 8, chapter
6, section 5, states that when the Queen of Sheba came to Judea,
she was amazed at the wisdom of Solomon, and surprised at the
fineness and largeness of his royal palace; 'but she was beyond
measure astonished at the house which was called the forest of
Lebanon.' Matthew Henry follows the opinion of Bunyan; 'I rather
incline to think it was a house built in the forest of Lebanon
itself, whither, though far distant from Jerusalem, Solomon having
so many chariots and horses, and those dispersed into chariot
cities, which probably were his stages, he might frequently retire
with ease.' Express notice is taken of Lebanon, as the place of
a warlike building, in 2 Kings 19, and in Canticles 7:4.

The tower of Lebanon is described as looking towards Damascus.
The ruins of this house and tower, in the forest of Lebanon,
are probably those seen by Benjamin of Tudela, who describes the
stones of which it was built as twenty palms long, and twelve
wide. Gabriel Sionits describes the tower as an hundred cubits
high, and fifty broad. Maundrel saw the ruins in the mountains
of Lebanon at a distance. The objections made by our commentators
to the plain testimony of the Scriptures are, that Solomon would
not have built this beautiful house at so great a distance from
the capital--that he would not have risked so much treasure nor
the munitions of war in a forest--and that he would not, on the
extreme border of the kingdom of Judea, have set up a throne, or
seat of judgment. The answer to these objections appears to me
to be conclusive. Lebanon possessed the most commanding sites for
a border fortress, and therefore an admirable depot for arms, to
enable the Jewish warriors to keep out their most vigilant and
dangerous enemies, the Assyrians. The wealth that was deposited in
this house was calculated to excite greater vigilance to protect
so important a pass, while it would divert the attention of an
enemy from the still more wealthy temple and fortress at Jerusalem.
A throne of justice was well placed there, to save a long journey
to the capital, for the trial of offenders, and the settlement
of disputes on the borders of the empire. It appears to me that
common sense and the soundest evidence supports the view which Bunyan
took, which was far in advance of the age in which he lived.

The way in which this building, with the purposes for which it
was intended, is spiritualized, is very ingenious, and admirably
carried through in the following treatise. Whether it was intended
by the Holy Ghost to be typical, must be left to the judgment of
the impartial reader. That Lebanon is used figuratively by the
inspired writers there can be no doubt. 'Lebanon is ashamed and
hewn down,' must be intended as a type of the church, when under the
malice of her enemies. So also when Babylon, a type of Antichrist,
fell, 'the cedars of Lebanon rejoiced'; doubtless referring to
the joy of God's saints when relieved from the oppressor. Whether
the fine old trees, or the splendid house built as a defence to
prevent the approach of enemies to the temple, is intended as a type
of the Christian warfare, is left to the impartial consideration
of the reader. There is very little reason to doubt but that we
shall adopt Bunyan's view; if we consider the temple to be typical,
we shall consider the house in the forest of Lebanon to be typical
also.

It has been said, by an author of very great repute (Addison),
that had Bunyan lived in the times of the Christian fathers, he
would have been as great a father as the best of them. He stands
unrivalled for most extraordinary mental powers for allegory
and for spiritualizing, but to compare him with the best of the
fathers is faint praise indeed. He was as much their superior, as
the blaze of the noon-day sun excels the glimmer of a rushlight.

In this treatise we find many very admirable illustrations of two
important subjects. One is, that temporal governors have nothing
to fear from the spread of vital godliness: the other is upon
the nature of the strife and antipathy felt by the world against
Christ and his spiritual seed. They are sweet-scented; the
fragrant smell of their graces excites the enmity of Satan and his
followers, who would burn these cedars, because they are pillars
of, and angels for, the truth. 'Reason, history, and experience
all confirm this truth; that a people, whose profession is directly
in opposition to the devil, and antichrist, and to all debauchery,
inhumanity, profaneness, superstition, and idolatry,' will be
hated, persecuted, and, if possible destroyed by Satan and his
adherents. The secret is, that the world cannot bear such 'living
epistles, known and read of all men,' which reflect so severely
by their conduct upon the vice and profligacy of the worldling.
This was a stinging censure upon the profligate court of Charles
II, and therefore the Nonconformists were hated and persecuted;
while conformity to soul-benumbing rites and ceremonies was cherished
and rewarded. To render persecution perfectly unjustifiable,
Bunyan scripturally and plainly exhibits the harmlessness of the
Christian character bearing with meekness the injuries heaped upon
it; followers of him who, when reviled, reviled not again, but
suffered patiently. It is a grievous mistake to suppose that vital
godliness caused the great rebellion, and consequent beheading of
King Charles I. It was frightful and most insupportable tyranny
that drove a nation, headed by their parliament, to arms.
The King levied severe taxes without the consent of the people's
representatives; he perverted justice by the abominable decisions
of the King's judges in the court of Star Chamber; and attempted
to introduce Popery through the medium of the Queen and her licentious
court, composed principally of the worst class of foreign Papists.
And when Leighton, Prynne, Bastwick, and some of the most virtuous
and enlightened citizens, justly but firmly remonstrated, they
were seized and tortured in a way that the heart sickens with the
narrative. It was an attempt to reduce the whole nation to the
most abject slavery of both body and soul, that roused the spirit
of the people to resistance. The solemn league and covenant was
taken, Cromwell appeared, and the country was, by Divine aid,
saved from utter desolation. It was not a war of religious sects;
the Presbyterians, Independents, Baptists, and others, could never
have coalesced; it was a war for liberty or despotism, and the
principal of the warriors on both sides were attached to the religion
that was by law established. It is true that many Episcopalians,
in the reign of Charles II, charged the Puritans, not only as being
the mainspring, but as possessing the overwhelming force in that
awful struggle, forgetting that the Nonconformists were then but
a handful of men, neither possessed of wealth nor influence. To
attribute victory to so small a band, must refer it to the immediate
interposition of the Most High, as in the case of Gideon in his
victory over the Assyrians. But it was no sectarian fight, except
those two great sects of freemen against despots. Bunyan fully proves
that no state has anything to fear from religion: 'She moveth no
sedition, she abideth in her place; let her temple-worshippers but
alone, and she will be as if she were not in the world'; 'neither
she nor her Jesus are for doing them any hurt.' 'God's armour is
no burthen to the body, nor clog to the mind, and it being only
spiritual, the slaughter must needs be spiritual also.' 'All
her privileges are soul concerns, they make no infringement upon
any man's liberties. Let but faith and holiness walk the streets
without control, and you may be as happy as the world can make you.'
'Let not kings, and princes, and potentates be afraid; the saints
that are such indeed, know their places, and are of a peaceable
deportment; the earth God hath given to the children of men, and
his kingdom to the sons of God.' The Christian is a pilgrim bound
to a far more glorious inheritance: with so bright and glorious
a prospect, he may well apply the encouraging language of Bunyan
to his own soul; 'I have a bad master, but I have only a year to
serve under him, and that makes me serve him with patience. I have
but a mile to go in this dirty way, and then I shall have my path
pleasant and green, and this makes me tread the dirty way with
patience.'

This treatise is one of the ten 'excellent manuscripts' which
Bunyan had prepared for the press, when his unexpected decease
prevented his publishing them. It first appeared in the folio volume
of his works, printed under the care of Charles Doe, in 1692. It
has since been re-published in every edition of Bunyan's work, but
with the omission of the Scripture references, and many errors.
It is now accurately corrected by the first edition.

GEO. OFFOR.


THE HOUSE OF THE FOREST OF LEBANON.

CHAPTER I.

As Solomon built a house for Pharaoh's daughter, and that called
the temple of the Lord; so he built a house in Lebanon, called
'the house of the forest of Lebanon' (1 Kings 7:2).

Some, I perceive, have thought that this house, called 'the house
of the forest of Lebanon,' was none other than that called the
temple at Jerusalem, and that that was called 'The house of the
forest of Lebanon,' because built of the wood that grew there. But
that Solomon built another than that, even one in Lebanon, called
'the house of the forest of Lebanon,' is evident, and that from
these reasons:--

First, That in the forest of Lebanon is mentioned as another,
besides that called the temple of the Lord; and that too when the
temple and its finishing is spoken of; yea, it is mentioned with
an 'also,' as an additional house, besides the temple of the Lord.

'In the fourth year,' saith the text, 'was the foundation of the
house of the Lord laid in the month Zif;[1] and in the eleventh
year in the month Bul, which is the eighth month, was the house
finished throughout all the parts thereof, and according to all
the fashion of it; so he was seven years in building it.' 'But
Solomon was building his own house thirteen years, and he finished
all his house. He built also the house of the forest of Lebanon,'
&c. (1 Kings 6:37,38; 7:1,2).

Can there now be any thing more plain? Is not here the house of
the forest of Lebanon mentioned as another besides the temple? he
built the temple, he built his own house, he built also the house
of the forest of Lebanon.

Second. It is evident by the difference of their measures and
dimensions. The length of the temple was threescore cubits; but
the length of the house of the forest of Lebanon was an hundred
cubits; so that the house of the forest of Lebanon was forty
cubits more than was that called Solomon's temple: The breadth of
Solomon's temple was twenty cubits, but the breadth of the house
of the forest of Lebanon was fifty cubits: And as there is odds
between threescore and fivescore, so there is also between twenty
and fifty.

As to their height, they were both alike; but equality in height
can no more make them the same, than can a twenty years' age in
two, make them one and the same person.

Their porches also differed greatly; the porch of the temple was
in length but twenty cubits, but the length of that of the house
of the forest of Lebanon was fifty cubits. So that here also is
thirty odds.[2] The porch of the temple was but ten cubits broad;
but the porch of the house of the forest of Lebanon thirty cubits.
Now, I say, who that considereth these disproportions, can conclude
that the house of the forest of Lebanon was none other than that
called the temple of Jerusalem. For all this compare 1 Kings 6:2,
3 with 7:2, 6.

Third. If you add to these the different makes of the houses, it
will sufficiently appear that they were not one. The house of the
forest of Lebanon was built upon four rows of cedar pillars; but
we read of no such pillars upon which the temple stood. The windows
of the house of the forest of Lebanon stood in three rows, light
against light; but we read of no such thing in the temple. The
temple had two pillars before the door of its porch, but we read
not of them before the door of the porch of the house of the
forest of Lebanon. In the sixth and seventh chapters of the first
book of Kings, these two houses, as to their make, are exactly
set forth; so that he that listeth may search and see, if as to
this I have not said the truth.

CHAPTER II.

OF WHAT THE HOUSE OF THE FOREST OF LEBANON WAS A TYPE.

That the house of the forest of Lebanon was a house significant,
I think is clear; also, if it had not, we should not have had so
particular an account thereof in the holy Word of God: I read but
of four buildings wherein, in a particular manner, the houses or
fabrics are, as to their manner of building, distinctly handled.
The tabernacle is one, the temple another; the porch which he
built for his throne, his throne for judgment; and this house of
the forest of Lebanon is the fourth. Now the three first, to wit,
the tabernacle, the temple, the porch and throne, wise men will
say are typical; and therefore so is this.

[First.] I will therefore take it for granted that the house of
the forest of Lebanon is a significative thing, yea, a figure of
the church, as the temple at Jerusalem was, though not under the
same consideration. The temple was a figure of the church under the
gospel, as she relateth to worship; but the house of the forest
of Lebanon was a figure of that church as she is assaulted for
her worship, as she is persecuted for the same. Or take it more
expressly thus: I take this house of the forest of Lebanon to
be a type of the church in the wilderness, or as she is in her
sackcloth state.

We read, before this house was built, that there was a church in
the wilderness; and also, after this house was demolished, that
there would be a church in the wilderness (Acts 7:38; Rev 12:14).
But we now respect that wilderness state that the church of the
New Testament is in, and conclude that this house of the forest of
Lebanon was a type and figure of that; that is, of her wilderness
state. And, methinks, the very place where this house was built
does intimate such a thing; for this house was not built in a
town, a city, &c., as was that called the temple of the Lord, but
was built in a kind of a wood, a wilderness; it was built in the
forest of Lebanon, unto which that saying seems directly to answer.
'And to the woman,' the church, 'were given two wings of a great
eagle, that she might fly into the wilderness into her place' (Rev
12:14). A wilderness state is a desolate, a tempted, an afflicted,
a persecuted state (Jer 2:6). All which is more than intimated by
the witnesses wearing of, and prophesying in sackcloth, and also
expressed of by that Revelation 12.

Answerable to this is that of the prophet concerning this house of
the forest of Lebanon, where he says, 'Open thy doors, O Lebanon!
that the fire may devour thy cedars.' And again, 'Howl, fir-tree;
for the cedar is fallen' (Zech 11:1,2). What can be more express?
The prophet here knocks at the very door of the house of the forest
of Lebanon, and tells her that her cedars are designed for fire;
unto which also most plainly answer the flames to which so many of
the cedars of Lebanon,[3] God's saints, I mean, for many hundred
years, have been delivered for their profession; and by which,
as another prophet has it, for many days they have fallen (Dan
11:33). Also when the king of Assyria came up with his army against
Jerusalem, this was his vaunting, 'I am come--to the sides of
Lebanon, and I will cut down the tall cedars thereof' (Isa 37:24).

What was this king of Assyria but a type of the beast made mention
of in the New Testament? Now, saith he, I will cut down the cedars
of Lebanon; who are, in our gospel times, the tall ones of the
church of God. And I say again, in that he particularly mentions
Lebanon, he intends that house which Solomon built there, the
which was built as a fortification to defend the religion of the
temple, as the saints now in the wilderness of the people are set
for the defence of the gospel. But more of this anon.

This house therefore was built to make assaults, and to be assaulted,
as the church in the wilderness is; and hence the state of this
house is compared to the condition of a woman in travail, struggling
with her pains, as also we find the state of the church in the
wilderness is--'O inhabitant of Lebanon, that makest thy nest in
the cedars, how gracious shalt thou be when pangs come upon thee,
the pain as of a woman in travail!' (Jer 22:23). And again, 'Verily,
verily, I say unto you, That ye shall weep and lament,' and have
sorrow, as a woman in travail (John 16:20-22). Much answering her
case who, in her travails, and while 'pained to be delivered,' was
said even in this case to stand before the dragon, who with open
mouth sought to destroy her fruit, so 'soon as it was born' (Rev
12:1-6).

Hence, again, when Christ calls his spouse out to suffer, he calls
or draws her out of his house in Lebanon, to look 'from the lions'
dens, from the mountains of the leopards,' to the things that are
invisible; even as Paul said when he was in affliction, 'We look
not at the things which are seen' (Cant 4:8; 2 Cor 4:18). He draws
them out thence, I say, as sheep appointed for the slaughter; yea,
he goeth before them, and they follow him thither.

Also, when the prophet foretells the affliction of the church,
he expresses it by the fall of the cedars of Lebanon, saying, The
Lord shall cut down the thickets of the forest with iron; a little
afore called the axe and saw. And Lebanon shall fall by a mighty
one (Isa 10:15,34). And again, 'The earth mourneth and languisheth:
Lebanon is ashamed and hewn down' (Isa 33:9).

Do we think that the prophet prophesieth here against trees, against
the natural cedars of Lebanon? No, no, it is a prophecy touching
the afflicted state of the church in the wilderness, of which
Lebanon, I mean this house of the forest of Lebanon, was a figure.

When God also threateneth the enemies of his church in the wilderness
with his judgments, for their cruel dealing with her in the day of
her desertion, he calls those judgments the violence of Lebanon.
That is, by way of comparison, such as the violence done to Lebanon
was. 'The violence of Lebanon shall cover thee; and the spoil of
beasts which made them [Lebanon] afraid, because of men's blood,
and for the violence of the land, of the city, and of all that
dwell therein' (Habb 2:17). This is like that, 'Reward her, even
as she rewarded you, and double unto her double according to
her works' (Rev 18:6). This the church doth by her prayers. 'The
violence done to me and to my flesh be upon Babylon, shall the
inhabitant of Zion say; and my blood upon the inhabitants of Chaldea,
shall Jerusalem say' (Jer 51:35). And then shall be fulfilled that
which is written, Look what they did unto Lebanon shall be done
unto them (Oba 15; Eze 35:14,15).

God has his time to return the evil that the enemies do to his
church, and he will do it when his time is come upon their own head;
and this return is called the covering of them with the violence
of Lebanon, or that violence showed to her in the day of her
distress. It is yet further evident that this house of the forest
of Lebanon was a type of the church in the wilderness:--

1. For that she is called a tower, or place of fortification and
defence; the same term that is given to the church in a captivated
state (Can 7:4; Micah 4:8-10). For as the church in the wilderness
is compared to a woman in travail, to show her fruitfulness
to God-ward in her most afflicted condition; so she is called a
tower, to show her fortitude and courage, for God and his truth,
against antichrist. I say therefore, unto both these is she
compared in that scripture last cited, the which you may peruse
if you please. A tower is a place of receipt for the afflicted,
and so is the church under the rage of antichrist; yea, and though
it is the only place designed by the enemy for ruin and destruction,
yet it is the only place of safety in the world.[4]

2. This tower, this house of the forest of Lebanon, it seems to
be so built as to confront Damascus, the chief city of the king
of Assyria; and in so doing it was a most excellent type of the
spirit and design of the church in the wilderness, who is raised
up, and built to confront antichrist. Hence Christ calls some of
the features of his church, and compares them to this. 'Thy neck,'
says he 'is as a tower of ivory; thine eyes like the fish-pools
in Heshbon, by the gate of Bath-rabbim; thy nose is as the tower
of Lebanon which looketh toward Damascus' (Cant 7:4).

Thy nose, that great ornament of thy lovely countenance, is as a
tower looking that way; so set, as Christ says of his, as a flint.
And this is a comely feature in the church, that her nose stands
like a tower, or as he says in another place, like a fenced brazen
wall against Damascus, the metropolitan of her enemy: 'for the
head of Syria is Damascus' (Isa 7:8).

And as Christ thus compares his church, so she again returns, or
compares the face of her Lord to the same, saying, 'His legs are
as pillars of marble, set upon sockets of fine gold: his countenance
is as Lebanon, excellent as the cedars' (Can 5:15). Thus in Lebanon,
in this brave house, is found the excellency of the church, and
the beauty of Christ, for that they are both as a rock, with glory
and majesty, bended against the enemies of the truth. 'The face
of the Lord is against them that do evil.' Pillars his legs are
here compared to, and pillars were they that upheld this house,
this tower, which thus bravely was built with its face confronting
the enemy's country.

Second. That this house of the forest of Lebanon was a type of
the church in affliction, yet further appears, for that at the
fall of Babylon her cedars are said to rejoice in special. 'The
fir-trees rejoice at thee, and the cedars of Lebanon, saying, Since
thou art laid down, no feller is come up against us' (Isa 14:8).
This is at the destruction of Babylon, the type of that called
antichrist.

But why should Lebanon, the cedars in Lebanon, in an especial manner
here, be said to rejoice at his downfall: doubtless to show that
as the enemy made his inroad upon Jerusalem; so in a particular
manner Lebanon, and the house there, were made to smoke for it
(Isa 37:24; Jer 22:23; Zech 11:1). This answereth to that, 'Rejoice
over her thou heaven; and ye holy apostles and prophets, for God
hath avenged you of her.' Hence again, when he speaks of giving
glory to his afflicted church, for all the sorrow which she hath
sustained in her bearing witness for the truth against antichrist,
he calls it the glory of Lebanon. That is, as I take it, the glory
that belongs to her, for the afflictions which she underwent for
his name. 'The glory of Lebanon shall be given unto it' (Isa 35:2).
And again, 'The glory of Lebanon shall come unto thee' (Isa 60:13).
These are promises to the church for her suffering of affliction,
and they are made unto her as she bears the name of Lebanon, who
or which was her type in those havocs made in it, when the enemy,
as I said, assaulted the church of old.

Thus by these few lines I have showed you that there was a similitude
betwixt this house in the forest of Lebanon, and our gospel church
in the wilderness. Nor need we stumble because this word house
is not subjoined in every particular place, where this sorrow or
joy of Lebanon is made mention of; for it is an usual thing with
the Holy Ghost, when he directs his speech to a man, to speak as
if he spake to a tree; and when he directs his voice to a king,
to speak as if he intended the kingdom; so when he speaks of the
house, to speak as to the forest of Lebanon. Instances many might
be given.

CHAPTER III.

OF THE LARGENESS OF THE HOUSE OF THE FOREST OF LEBANON.

The house of the forest of Lebanon was forty cubits longer than was
the temple at Jerusalem, to show that the church in the wilderness
would increase more, and be far larger than she that had peace and
prosperity. And as it was forty cubits longer, so it was thirty
cubits wider, still showing that every way she would abound.
Hence they that came out of great tribulation, when compared with
others, are said to be a numberless number, or a multitude which
no man could number, of all nations, and kindreds, and people,
and tongues. 'These,' saith one, 'are they which came out of the
great tribulation, and have washed their robes, and made them white
in the blood of the Lamb; therefore are they before the throne of
God' (Rev 7:14,15).

The church, as it respected temple-worship, was confined to the
land of Canaan; but our New Testament persecuted one is scattered
among the nations, as a flock of sheep are scattered in a wood or
wilderness. Hence they are said to be in 'the wilderness of the
people,' fitly answering to this house of the forest of Lebanon
(Eze 20:35-37).

But though the house exceeded in length and breadth the temple
of Jerusalem, yet as to their height they were the same, to show
that what acts that in the wilderness doth, above what they have
been capable to do, that have not been in that condition; yet the
nature of their grace is the same (Rom 15:27; 1 Peter 1:1).

But, I say, as for length and breadth, the church in the wilderness
exceeds more than the house of the forest of Lebanon did that of
the temple at Jerusalem, as it is written; 'More are the children
of the desolate than the children of the married wife, saith the
Lord.' And again: 'Thou shalt break forth on the right hand and
on the left; and thy seed shall inherit the Gentiles, and make
the desolate cities to be inhabited' (Isa 54:1-3). This is spoken
of the church in the wilderness, that was made up chiefly of
the Gentiles, of which the house of the forest of Lebanon was a
figure; and how she at last shall recover herself from the yoke
and tyranny of antichrist. And then she shall shoulder it with
her adversary, saying, 'Give place to me, that I may dwell' (Isa
49:20).

And I will add, it was not only thus magnificent for length and
breadth, but for terror; it was compacted after the manner of a
castle, or stronghold, as was said before. It was a tower built
for an armoury, for Solomon put there his two hundred targets
and three hundred shields of gold (2 Chron 9:15,16). This place
therefore was a terror to the heathen, on that side of the church
especially, because she stood with her nose so formidable against
Damascus: no marvel therefore if the implacable cried out against
them, Help, 'men of Israel, help!' And, 'Will ye rebel against
the king?' (Acts 21:28; Neh 2:19).

For it is the terror, or majesty and fortitude, which God has put
upon the church in the wilderness, that makes the Gentiles so
bestir them to have her under foot. Besides, they misapprehend
concerning her, as if she was for destroying kings, for subverting
kingdoms, and for bringing all to desolation, and so they set
themselves against her, 'crying, These that have turned the world
upside down are come hither also; whom Jason hath received: and
these all do contrary to the decrees of Caesar, saying that there
is another king, one Jesus' (Acts 17:5-7). Indeed, the very name
of Jesus is the very tower of the Christian church, and that by
which she frights the world, but not designedly, but through their
misunderstanding; for neither she, nor her Jesus, is for doing
them any hurt; however, this is that which renders her yet in
their eye 'terrible as an army with banners' (Cant 6:10). How then
could she escape persecution for a time, for it was the policy
of Jeroboam (1 Kings 12:26-28). And it is yet the policy of the
nations to secure themselves against this their imagined danger,
and therefore to use all means, as Pharaoh did, to keep this people
low enough, saying, 'Come on, let us deal wisely with them, lest
they multiply, and it come to pass that when there falleth out any
war, they join also to our enemies, and fight against us, and so
get them up out of the land' (Exo 1:10).

But could the house of Lebanon, though a fortified place, assault
Damascus? Could it remove from the place on which God had set
it? It only was a place of defence for Judah, or for the worship
of the temple. And had the adversary let the temple-worship and
worshippers alone, the shields and targets in the house of the forest
of Lebanon had not been uncovered, had not been made bare against
them. The same may now be said of the church in the wilderness,
she moveth no sedition, she abideth in her place; let her
temple-worshippers but alone, and she will be as if she were not
in the world; but if you afflict her, 'Fire proceedeth out of
their mouth and devoureth their enemies; and if any man will hurt
them, he must in this manner be killed' (Rev 11:5). And so die by
the sword of the Spirit. But because the weapons of the church,
though none of them are carnal, be so talked of in the world, the
blind are yet more afraid of her than they in this manner are like
to be hurt by her, and therefore they of old have peeled,[5] and
polled, and endeavoured to spoil her all along, sending their
servants, and saying to their bailiffs and sheriffs, 'Go--to
a nation scattered and peeled, to a people terrible from their
beginning,--a nation meted out and trodden down, whose land the
rivers have spoiled!' (Isa 18:2). But this people shall prevail,
though not by worldly force; her God will deliver her. And then,
or at 'that time, shall the present be brought to the Lord of hosts
of a people scattered and peeled, and from a people terrible from
their beginning hitherto; a nation meted out and trodden under
foot, whose land the rivers have spoiled, to the place of the name
of the Lord of hosts, the Mount Zion' (Isa 18:7).

Now thus did the house of the forest of Lebanon provoke; it was built
defensively, it had a tower, it had armour; its tower confronted
the enemy's land. No marvel then, if the king of Assyria so threatened
to lay his army on the sides of Lebanon and to cut down the tall
cedars thereof (Isa 37:24).

The largeness, therefore, and prowess of the church, by reason of
her inherent fortitude and the valorous acts that she hath done by
suffering, by prayer, by faith, and a constant enduring of hardship
for the truth, doth force into the world a belief, through their
own guilt and clamours of conscience against them for their
debaucheries, that this house of the forest of Lebanon will
destroy them all when she shall be delivered from her servitude.
'Come now, therefore,' saith Balak to Balaam, and 'curse me this
people,' if peradventure I may overcome them: when he might have
let them pass peaceably by, and they would not have lifted up a
finger against him. Wherefore, from all these things it appears
that the house of the forest of Lebanon was a type of the church
in the wilderness.

CHAPTER IV.

OF THE MATERIALS OF WHICH THE HOUSE OF THE FOREST OF LEBANON WAS
MADE.

The foundation of the house of the forest of Lebanon was of the
same great stones which were laid in the foundation of the temple
of the Lord (1 Kings 7:2-11). And this shows that the church in the
wilderness has the same foundation and support as had the temple
that was at Jerusalem, though in a state of sackcloth, tears,
and affliction, the lot of the church in the wilderness; for she,
while there, is to howl (Zech 11:2). Now since the foundation
is the same, what is it but to show also that she, though in an
afflicted condition, shall certainly stand; 'The gates of hell shall
not prevail against it' (Matt 16:18). Her confronting idolatrous
nations is therefore a sign of her troubles, not any prediction of
a fall. Her rock is steadfast, not like the rock of her adversaries,
the enemy being judges (Deut 32:31).

But that which in special I take notice of is, that I find, in a
manner, in this house of the forest of Lebanon, nothing but pillars,
and beams, great timber, and thick beams, and of those was the house
builded; pillars to hold up, and thick beams to couple together,
and thus was the house finished. I read not here of any garnishing,
either of the pillars, beams, doors, posts, walls, or any part
of the house; all was plain, without garnish, fitly representing
the state of the church in the wilderness, which was clothed with
sackcloth, covered with ashes, wearing her mourning weeds, with
her tears upon her cheeks, and a yoke or band about her neck (Isa
52:1,2, 61:3).

By this kind of description we may also note with what kind of
members this house, this church is furnished. Here, as I said,
that is, in the house of the forest of Lebanon, you find pillars,
pillars, so in the church in the wilderness. O the mighty ones of
which this church was compacted! they were all pillars, strong,
bearing up the house against wind and weather; nothing but fire
and sword could dissolve them. As therefore this house was made
up of great timber, so this church in the wilderness was made up
of giants in grace. These men had the faces of lions; no prince,
no king, no threat, no terror, no torment, could make them yield;
they loved not their lives unto the death. They have laughed their
enemies in the face, they have triumphed in the flames.

They were pillars, they were pillars of cedar: the cedar is the
highest tree in the world;[6] wherefore in that this house was
made of cedar, it may be to denote that in the church in the
wilderness, however contemned by men, was the highest perfection
of goodness, as of faith, love, prayer, holy conversation,
and affection for God and his truth. For indeed none ever showed
the like, none ever showed higher cedars than those that were
in Lebanon. None ever showed higher saints than were they in the
church in the wilderness. Others talked, these have suffered;
others have said, these have done; these have voluntarily taken
their lives in their hands, for they loved them not to the death;
and have fairly, and in cool blood, laid them down before the world,
God, angels, and men, for the confirming of the truth which they
have professed (Acts 15:26; Rev 12:11). These are pillars, these
are strong ones indeed. It is meet, therefore, that the church in
the wilderness, since she was to resemble the house of the forest
of Lebanon, should be furnished with these mighty ones.

Cedars! the same that the holiest of all in the temple was covered
within, and that house was a figure of heaven, to show that the
church of God in the wilderness, how base and low soever in the
judgment of the world, is yet the only heaven that God hath among
the children of men. Here are many nations, many kingdoms, many
countries, and many cities, but the church in the wilderness was
but one, and she was the heaven that God has here; hence she is
called, 'Thou heaven. Rejoice over her thou heaven' (Rev 18:20).
And again, when the combustion for religion is in the church in
the wilderness it is said to be in heaven--'And there was war in
heaven. Michael and his angels fought against the dragon; and the
dragon fought, and his angels' (Rev 12:7).

The church therefore loseth not all her titles of honour, no, not
when at the lowest, she is God's heaven still; though she may
not be called now a crown of glory, yet she is still God's lily
amongst thorns; though she may not be called the church of Jerusalem,
yet she may the church in the wilderness; and though she may not
be called Solomon's temple, yet she may the house of the forest
of Lebanon. Cedars! cedars are tall and sweet, and so are the
members of the church in the wilderness. O their smell, their
scent, it hath been 'as the wine of Lebanon' (Hosea 14:5-7). They
that have gone before have left this smell still in the nostrils
of their survivors, as that both fragrant and precious.

This house of the forest of Lebanon was builded 'upon four rows
of cedar pillars' (1 Kings 7:2). These four rows were the bottom
pillars, those upon which the whole weight of the house did bear.
The Holy Ghost saith here four rows, but says not how many were in
a row. But we will suppose them to allude to the twelve apostles,
or to the apostles and prophets, upon whose foundation the church
in the wilderness is said to be built (Eph 2:20). And if so, then
it shows that as the house of the forest of Lebanon stood upon
these four rows of pillars, as the names of the twelve tribes stood
in four rows of precious stones upon Aaron's breastplate when he
went into the holiest, so this house, or church in the wilderness,
stands upon the doctrine of the apostles and prophets (Exo 28:17,
29:10). But because it only saith it stood upon four rows, not
specifying any number, therefore as to this we may say nothing
certain, yet I think such a conjecture hath some show of truth in
it, however, I will leave it to wiser judgments.

'And it was covered with cedar above, upon the beams that lay on
forty-five pillars, fifteen in a row' (1 Kings 7:3). These pillars,
as the others, are such upon which the house did also bear; this
is clear, because the beams that lay upon the four rows of pillars
afore-mentioned lay also upon these forty-five.

It seems, therefore, that these four rows of pillars were they
that were the more outside ones; that is, two rows on this side
of the house and two rows also on that; and that those forty-five
pillars, fifteen in a row, stood in three rows more inward, and
so did bear up with the other the beams that were laid upon them,
much like to those inner pillars that usually stand in our parish
churches. If so, then the first four rows did seem to be a guard
to these, for that, as they stood more to the outsides of the
house, so more to the weather, and nearer to the first approach
of the enemy.

And this may show that the apostles in their doctrine are not
only a foundation to the forty-five pillars, but a protection and
defence; I say a protection and defence to all the pillars that
ever were besides in the church in the wilderness. And it is to
be considered that the four rows are mentioned as placed first,
and so were those upon which the thick beams that first were for
coupling of the house were laid; the which most fitly teacheth that
the office and graces of the apostles were first in the church in
the wilderness, according to 1 Corinthians 12:18.

These forty-five pillars standing in the midst, by the others, may
also be to show that in the time of the trouble of the church in
her wilderness state, there will be those that will stand by and
maintain her apostolical doctrine, though for so doing they bear
the burthen of the whole. But I read of no chambers for ease or
rest in this house, here is no room for chambering. They that were
for being members in the church in the wilderness, must not look
for rest until their Lord shall come (Rom 13:13,14; 2 Thess 1:5-9).

Here therefore was but hard lodging; the house of the forest of
Lebanon was not made for tender skins and for those that cannot
lie out of down beds, but for those that were war-like men, and
that were willing to endure hardness for that religion that God
had set up in his temple, and is fitly answered by that of the
apostle: 'Thou, therefore,' my son, 'endure hardness as a good
soldier of Jesus Christ. No man that warreth entangleth himself
with the affairs of this life, that he may please him who hath
chosen him to be a soldier' (2 Tim 2:3,4). Forty-five pillars! It
was forty-five years that the church was of old in a bewildered
and warlike condition before she enjoyed her rest in Canaan (Josh
14:10). Now, as there were forty-five years of trouble, so here
are forty-five pillars for support, perhaps to intimate that God
will have in his church in the wilderness a sufficient succession
of faithful men that, like pillars, shall bear up the truth above
water all the time of Antichrist's reign and rage.

The thick beams that lay over-thwart to couple this house of
the forest of Lebanon together, did bear upon these forty-five
pillars, to show that, by the burden-bearers that have and shall
be in the church of God in the wilderness, the unity of that house
is through the Spirit maintained. And indeed, had it not been for
these pillars, the sufferers, these burden-bearers in the church,
our house in the forest of Lebanon, or, more properly, our church
in the wilderness, had before this been but in a poor condition.
Thus therefore this church, which in her time is the pillar and
ground of truth in the world, has been made to stand and abide it.
'When the blast of the terrible ones has been as a storm against
the wall' (Isa 25:4; 1 Tim 3:15). 'Many a time have they afflicted
me from my youth, may Israel now say: many a time have they
afflicted me from my youth: yet they have not prevailed against
me' (Psa 129:1,2).

Thus you see how the house of the forest of Lebanon was a type of
the church in the wilderness; and you see also by this the reason
why the house of the forest of Lebanon had its inward glory lying
more in great pillars and thick beams than in other ornaments. And
indeed, here had need be pillars and pillars and beams and beams
too, since it was designed for assaults to be made upon it, since
it was set for a butt for the marksman, and to be an object for
furious heathens to spend their rage against its walls.

The glory therefore of the temple lay in one thing, and the glory
of this house lay in another: the glory of the temple lay in that
she contained the true form and modes of worship, and the glory
of the house of the forest of Lebanon lay in her many pillars and
thick beams, by which she was made capable, through good management,
to give check to those of Damascus when they should attempt to
throw down that worship.

And as I said before, these pillars were sweet-scented pillars,
for that they were made of cedar; but what cared the enemy for
that, they were offensive to him, for that they were placed as a
fortification against him. Nor is it any allurement to Satan to
favour the mighty ones in the church in the wilderness for the
fragrant smell of their sweet graces, nay, both he and his angels
are the more bent to oppose them because they are so sweet-scented.
The cedars therefore got nothing because they were cedars at the
hands of the barbarous Gentiles--for they would burn the cedars--as
the angels or pillars get nothing of favour at the hands of
Antichrist because they are pillars of and angels for the truth,
yea, they so much the more by her are abhorred. Well, but they are
pillars for all that, yea, pillars to the church in the wilderness,
as the others were in the house of the forest of Lebanon, and
pillars they will abide there, dead and alive, when the enemy has
done what he can.

The pillars were set in three rows, for so are forty-five when
they are set fifteen in a row. And they were set in three rows to
bear. This manner also of their standing thus was also doubtless
significant. But again, they, these pillars, may be set, or placed
thus in three rows in the house of the forest of Lebanon, to show
that the three offices of Christ are the great things that the
church in the wilderness must bear up before the world.

The three offices of Christ, they are his priestly, his prophetical,
and his kingly offices. These are those in which God's glory and
the church's salvation are most immediately concerned, and they
that have been most opposed by the devil and his angels. All
heresies, errors, and delusions with which Christ's church has been
assaulted in all ages, have bent themselves against some one or
all of these (Rev 16:13,16). Christ is a priest to save, a prophet
to teach, and a king to rule his church (Isa 33:22). But this
Antichrist cannot bear, therefore he attempts to get up into the
throne himself, and to act as if he were one above all that is
called God, or that is worshipped (2 Thess 2:3,4; Rev 19:19-21).
But behold! here are pillars in three rows, mighty pillars to
bear up Christ in these his offices before the world and against
all falsehood and deceit.

Fifteen in a row, I can say no further than I can see; what the
number of fifteen should signify I know not, God is wiser than
man; but yet methinks their standing thus should signify a reserve;
as suppose the first three that the enemy comes at should be
destroyed by their hands, there are three times fourteen behind;
suppose again that they should serve the next three so, yet there
is a reserve behind. When that fine one, Jezebel, had done what
she could against the afflicted church in her time, yet there
was left a reserve, a reserve of seven thousand that were true
worshippers of God (1 Kings 19:18; Rom 11:4).

Always when Antichrist made his inroads upon the church in the
wilderness, to slay, to cut off, and to kill, yet some of the pillars
stood, they were not all burnt in the fire, nor cut down. They
said indeed, 'Come and let us cut them off from being a nation,
that the name of Israel may be no more in remembrance' (Psa 83:4).
But what then? there is a difference betwixt saying and doing;
the bush was not therefore consumed because it was set on fire;
the church shall not be consumed although she be afflicted (Exo
3:3). And this reason is, because God has still his fifteens;
therefore if Abel falls by the hand of Cain, Seth is put in his
place (Gen 4:25). If Moses is taken away, Joshua shall succeed him
(Josh 1:2,3). And if the devil break the neck of Judas, Matthias
is at hand to take his office (Acts 1:16-26). God has, I say, a
succession of pillars in his house; he has to himself a reserve.

Yet again, methinks that there should be forty-five pillars, and
besides them four rows of pillars, and all this to bear up an
invisible burden, for we read of nothing upon the pillars but the
heavens and roof. It should be to show that it is impossible that
a carnal heart should conceive of the weight that truth lays upon
the conscience of a believer. They see, nothing, alas, nothing
at all, but a beam, a truth, and, say they, are you such fools
to stand groaning to bear up that, or what is contained therein?
They, I say, see not the weight, the glory, the weight of glory
that is in a truth of God, and therefore they laugh at them that
will count it worth the while to endure so much to support it from
falling to the ground.[7] Great pillars and beams, great saints
and great truths, are in the church of God in the wilderness; and
the beams lie upon the pillars, or the truth upon the saints.

The tabernacle and ark formerly were to be borne upon men's shoulders,
even as these great beams are borne up by these pillars. And as
this tabernacle and ark were to be carried hither and thither,
according to the appointment of God, so were these beams to be
by these pillars borne up, that therewith the house might be girt
together, kept uniform, and made to stand fast, notwithstanding
the wind and storm.

CHAPTER V.

OF THE WINDOWS IN THE HOUSE OF THE FOREST OF LEBANON.

The house of the forest of Lebanon had many windows in it; 'And
there were windows in three rows, and light was against light in
three ranks' (1 Kings 7:4). Windows are to let the light in at,
and the eye out at, to objects at a distance from the house, and
from those that are therein.

The windows here are figures of the Word of God, by which light
the light of life is let into the heart; through that, the glass
of these windows, the beams of the Sun of righteousness shine into
the church. Hence the word is compared to glass, through which
the glorious face of Christ is seen (2 Cor 3:18). This, therefore,
this house of the forest of Lebanon had; it had windows, a figure
of that Word of God, through, and by which, the church in the
wilderness sees the mind of God, and so what while there she ought
to believe, do, and leave undone in the world.

This house had plenty of windows--three rows of windows on both
sides the house. In three rows; by these windows in three rows
perhaps was prefigured how into the church in the wilderness was
to shine the doctrine of the Trinity: yea, to signify that she was
to be possessed with that in her most low state, and when under
her greatest clouds. The doctrine of the Trinity! that is the
substance, that is the ground and fundamental of all (1 John 2:22,23,
4:2-4; 2 John 9,10). For by this doctrine, and by this only, the
man is made a Christian; and he that has not this doctrine, his
profession is not worth a button. You must know that sometimes the
church in the wilderness has but little light, but the diminution
of her light is not then so much in or as to substantials, as it
is as to circumstantial things; she has then the substantials with
her, in her darkest day, even windows in three rows.

The doctrine of the Trinity! You may ask me what that is? I answer.
It is that doctrine that showeth us the love of God the Father, in
giving of his Son: the love of God the Son, in giving of himself;
and the love of the Lord the Spirit, in his work of regenerating
of us, that we may be made able to lay hold of the love of the
Father by his Son, and so enjoy eternal life by grace. This doctrine
was always let in at these windows into the church in the wilderness,
for to make her sound in faith, and hearty in obedience; as also
meek and patient in temptation and tribulation. And as to the
substance of Christianity, this doctrine is sufficient for any
people, because it teaches faith, and produceth a good moral life.
These therefore, if these doctrines shine upon us, through these
windows of heaven, so as that we see them, and receive them, they
make us fit to glorify God here, and meet to be glorified of,
and with him hereafter. These lights, therefore, cause that the
inhabitants of this church in the wilderness see their way through
the dark pitch night of this world. For as the house of the forest
of Lebanon, this church of God in the wilderness had always her
lights, or windows in these three rows, to guide, to solace, and
comfort her.

This house therefore, is thus discriminated and distinguished
from all other houses in the world; no house, that we read of in
the Bible, was thus adorned with light, or had windows in three
rows, but this; and answerable hereunto, no congregation or church,
but the true church of God, has the true antitype thereof. Light!
windows! A sufficiency of windows was of great use to a people
that dwelt in a forest, or wood, as the inhabitants of the house of
the forest of Lebanon did. But how solitary had this house been,
had it had no light at all! To be in a wood, and that without
windows, is one of the worst of conditions. This also is the relief
that the church in the wilderness had; true, she was in a wood,
but had light, called in another place God's rod, or his Word,
which giveth instruction. 'Feed thy people with thy rod, the flock
of thine heritage, which dwell solitary in the wood,' &c. (Micah
7:14).

To be, as was said, in a wood, and without light too, is a
condition very desolate: the Egyptians found it so, for all they
were in their houses (Exo 10:21,23). But how much more then is
that people's case to be lamented that are under persecution, but
have not light in three rows to guide them. But this is not the
state of the church in the wilderness; she has her windows in three
rows, to wit, the light of the face of the Father, the light of
the face of the Son, and the light of the face of the Holy Ghost;
all shining through the windows or glass of the Word, to her
comfort and consolation, though now in the forest of Lebanon.

'And light was against light in three ranks.' This is an additional
account of the windows that were in the house of the forest of
Lebanon. Before he said she had windows in three rows, but now he
adds that there was light against light, light opposite to light,
and that also in three ranks. In that he saith they were in ranks,
he either means in order, or insinuates a military posture, for in
both these ways is this word taken (Num 2:16,24; 1 Chron 12:33,38;
Mark 6:40). Nor need any smile because I say the lights were set
in a military posture; we read of potsherds striving with potsherds;
and why may it not as well be said, 'light was against light' (Isa
45:9).

But we will pursue our design. Here is opposition insinuated;
in the margin it is 'sight against sight'; wherefore the lights
thus placed in the house of the forest of Lebanon give me another
encouragement, to think that this house was a type of the church
in the wilderness, and that she is the seat of spiritual war also
(Rev 12:7). For as this house of the forest of Lebanon was that
which was the object of the rage of the king of Assyria, because
it stood in his way to hinder his ruining Jerusalem; so the spirit
and faithfulness of the church of God in the wilderness stands
in the way, and hinders Antichrist's bringing of the truth to the
ground.

And as the enemy brake into Lebanon, and did set fire to her
cedars, so the boar, the Antichrist, the dragon, and his angels,
got into the church in the wilderness (Psa 80:13; 2 Thess 2:4; Rev
12:7). This being so, here must needs be war; and since the war is
not carnal but spiritual, it must be made by way of controversy,
contention, disputation, argument, reasonings, &c. which were the
effect of opposite apprehensions, fitly set out in this house of
the forest of Lebanon, for that there was 'light against light,'
'sight against sight,' in three ranks. Wherefore in that he saith
'light was against light in three ranks,' he suggesteth, to the
life, how it would be in the church in the wilderness. And suppose
they were the truly godly that made the first assault, can they
be blamed? For who can endure a boar in a vineyard; a man of sin
in a holy temple; or a dragon in heaven? What then if the church
made the first assault? Who bid the boar come there? What had he
to do in God's house? The church, as the house of the forest of
Lebanon, would have been content with its own station; and bread
and water will serve a man, that may with peace enjoy his delights
in other things. But when privilege, property, life, delight,
heaven, and salvation, comes to be intruded, no marvel if the
woman, though but a woman, cries out, and set her light against
them; had she seen the thief, and said nothing, she had been far
worse.

I told you before that by the windows is meant the Word, which is
compared to glass (1 Cor 13:12; 2 Cor 3:18; James 1:23-25). What,
then, is the Word against the Word? No, verily, it is therefore
not the Word, but opposite apprehensions thereabout, that the
Holy Ghost now intends; for he saith not that window was against
window, respecting the true sense of the Word, but light was against
light, respecting the divers notions and apprehensions that men
of opposite spirits would have about the Word. Nor are we to take
this word light, especially in the antitype, in a proper but in a
metaphorical sense, that is, with respect to the judgment of both
parties. Here is the true church, and she has the true light; here
also is the boar, the man of sin, and the dragon; and they see by
their way, and yet, as I said, all by the self-same windows. They
that are the church do, in God's light, see light; but they that
are not, do in their own way see. And let a man, and a beast,
look out at the same window, the same door, the same casement,
yet the one will see like a man, and the other but like a beast.
No marvel then, though they have the same windows, that 'light is
against light,' and sight against sight in this house. For there
are that known nothing but what they know naturally as brutes (Psa
92:6; Jer 10:8,14,21; Jude 10).

No marvel then if there is here a disagreement; the beast can but
see as a beast, but the church is resolved not to be guided by
the eye of a beast, though he pretends to have his light by that
very window by which the church has hers. The beast is moon-eyed,
and puts darkness for light, yea, and hates the light that is so
indeed;[8] but the saints will not hear him, for they know the
voice of their Lord (Isa 5:20; John 3:20). How then can it be but
that light should be against light in this house, and that in a
military posture? And how can it be but that here 'every battle of
the warrior' should be 'with confused noise, and garments rolled
in blood' (Isa 9:5).

And in that he saith, 'light was against light in three ranks,'
it shows their preparations one against another; also that they
on both sides are resolved to stand by their way. The church is
confident, the man of sin is confident; they both have the same
windows to see by, and so they manage their matters; yet not so
simply by the windows, as by their divers judgments they make of
that which shineth in at them. Each one therefore hath the true
and false profession, will be confident of his own way; he that
was right, knew he was right; and he that was wrong, thought he
was right, and so the battle began. 'There is a way that seemeth
right unto a man, but the end thereof are the ways of death' (Prov
14:12).

Nor is it in man to help it; there has been reasoning, there has
been disputing, there has blood also been spilt on both sides,
through the confidence that each had of the goodness of his own
way; but no reconciliation is made, the enmity is set here of God;
iron and clay cannot mix (Gen 3:15; Dan 2:42,43). God will have
things go on thus in the world, till his words shall be fulfilled:
'The deceived, and the deceiver, are his' (Job 12:16). Things
therefore must have their course in the church in the wilderness,
till the mystery of God shall be fulfilled (Rev 17:17).

Hence it is said God will bring Gog against his people of Israel,
'as a cloud to cover the land' (Eze 38:16). But for what cause?
Why, that he may contend a while with them, and then fall by their
light to the ground. Therefore he says also, that he 'will give
unto Gog a place there of graves in Israel, and it shall be called
the valley of Hamon-gog' (Eze 39:11).

God will get himself great glory by permitting the boar, the man
of sin, and the dragon, to revel it in the church of God; for
they, by setting up and contending for their darkness and calling
of it the light, and by setting of it against that light, which
is light in very deed, do not only prove the power of truth where
it is, but illustrate it so much the more. For as black sets
off white, and darkness light, so error sets off truth. He that
calls a man a horse, doth in conclusion but fix the belief of his
humanity[9] so much the more in the apprehension of all rational
creatures.

'Light against light in three ranks.' The three ranks on the
church's side signify her light in the Trinity, as was said, and
in the three offices of Christ; and the ranks against these three
ranks be to signify the opposite apprehensions of the enemy. They
differ also about the authority of the Word, and ordinances, about
the offices, officers, and executions of office, in the church,
&c. There is an opposition everywhere, even round about the house;
there was 'light against light in three ranks.' This house of the
forest of Lebanon was therefore a significative thing, wisely
built and fit for the purpose for which it was designed, which
was to show what afterward would be the state of the church in the
wilderness. Nor could anything in the temple more aptly express
itself in a typical way, as to any of the things concerning New
Testament matters, than doth this house of the forest of Lebanon,
as to the things designed to be signified thereby. It speaks, can
we but hear: it points to things, as it were with a finger, have
we but eyes to see.

It is not therefore to be wondered at that we hear both parties
plead so much for their authority, crying out against each other,
as those that destroy religion. So doth the church, so doth the
man of sin. The living child is mine, saith one; nay, but the dead
child is thine, and the living child is mine, says the other. And
thus they spake before the king (1 Kings 3:16-22). Now this could
not be, were there not different apprehensions here; light against
light then is the cause of all this; and here is 'light against
light in three ranks'; and so will be until the beast is dead.

The church will not give place, for she knows she has the truth;
the dragon and his angels, they will not give place, but as beaten
back by the power of the truth; for thus it is said of the dragon
and his angels, they fought and prevailed not. Therefore there
will, there must, there cannot but be a spiritual warfare here,
and that until one of the two are destroyed, and their body given
to the burning flame (Dan 7:11; Rev 19:20).

CHAPTER VI.

OF THE DOORS AND POSTS, AND THEIR SQUARE, WITH THE WINDOWS OF THE
HOUSE OF THE FOREST OF LEBANON.

'And all the doors and posts were square, with the windows.' The
doors, they were for entrance, the posts were the support of the
doors, and the windows were, as was hinted before, for light. Now
here they are said to be all square; square is a note of perfection;
but this word square may be taken two ways. 1. Either as to the
fashion of the things themselves; or, 2. With reference to the
uniform order of the whole.

In the first sense was the altar of burnt-offering, the altar of
incense, and the breastplate of judgment, square (Exo 27:1, 28:16;
30:2). And so also it is said of our New Testament New Jerusalem
(Rev 21:16). But the square in the text is not thus to be understood,
but if I mistake not, as is signified under the second head, that
is for an uniform order. The whole fabric, as the doors, posts,
and windows, presented themselves to beholders in an exact uniform
order, and so right delectable to behold. Hence we may gather
that this house of the forest of Lebanon was so exactly built,
and consequently so complete to view, that it was alluring to the
beholders; and that the more, for that so pretty a fabric should
be found in a forest or wood. A lily among thorns, a pearl on
a dunghill, and beauty under a veil, will make one turn aside to
look on it.

Answerable to this, the church, even in the wilderness, or under
persecution, is compared not only to a woman, but to a comely
and delicate woman. And who, that shall meet such a creature in
a wood, unless he feared God, but would seek to ravish and defile
her.

Therefore I say, that which is here said to be square, must be
understood to be so, as to prospect and view, or right taking to
the eye.

Thus therefore they are allured, and think to defile her in the
bed of love; but coming to her, and finding of her chaste, and
filled with nothing but armour, and men at arms, to maintain her
chastity, nolens volens--their fleshly love is turned into cruel
rage, and so they go to variance.

'I have likened,' says God, 'The daughter of Zion to a comely
and delicate woman' (Jer 6:2). But where is she? O! she is in the
field, in the forest among the shepherds. But what will they do
with her? Why, because she complies not with their desires, they
'prepare war against her,' saying, 'Arise, let us go up at noon.
Arise, and let us go by night, and let us destroy her palaces'
(Jer 6:4,5). Wherefore the beauty of the house of the forest of
Lebanon, as well as the fortitude thereof, was a temptation to the
enemy to come to take it into their possession; especially since
it stood, as it were, on the borders of Israel, and so faced the
enemy's country.

Thus the church, though in her weeds of widowhood, is become the
desire of the eyes of the nations; for indeed her features are
such, considering who is her head, where mostly to the eye beauty
lies, that whoso sees but the utmost glimpse of her, is easily
ravished with her beauties. See how the prophet words it--'Many
nations are gathered together against thee, that say, Let her be
defiled, and let our eye look upon Zion' (Micah 4:11).

The church, the very name of the church of God, is beautiful in
the world; and, as among women, she that has beauty has her head
desired, if it might be, to stand upon another woman's shoulders;
so this, and that, and every nation that beholds the beauty of the
church, would fain be called by that name. The church, one would
think, was but in a homely dress when she was coming out of
captivity; and yet then the people of the countries desired to be
one with her. 'Let us [said they to Zerubbabel, and to the fathers
of the church] build with you, for we seek your God as ye do'
(Ezra 4:2).

The very name of the church, as I said, is striven for of the world,
but that is the church which Christ has made so; her features also
remain with herself, as this comely prospect of the house of the
forest of Lebanon abode with it, whoever beheld or wished for
it. The beauty therefore of this house, though it stood in the
forest, was admirable; even as is the beauty of the church in the
wilderness, though in a bewildered state.

Hear the relation that the Holy Ghost gives of the intrinsic beauty
of the church, when she was to go to be in a persecuted state; she
was 'clothed with the sun, and the moon under her feet, and upon
her head a crown of twelve stars' (Rev 12:1). And yet now the
dragon stood by her (Rev 12:4). But I say, Here is a woman! let
who will attempt it, show such another in the world, if he can.[10]

They therefore that have any regard to morality, civility, or to
ceremonial comeliness, covet to be of the church of God, or to
appropriate that glorious title to themselves. And here, indeed,
Antichrist came in; she took this name to herself; and though she
could not come at the sun, nor moon, nor stars, to adorn herself
with them, yet she has found something that makes her comely in
her followers' eyes. See how the Holy Ghost sets her forth. She
'was arrayed in purple and scarlet colour, and decked with gold
and precious stones, and pearls, having a golden cup in her hand,'
&c. (Rev 17:4). Hence she is called, 'The well-favoured harlot,'
'the lady of kingdoms,' &c. (Nahum 3:4; Isa 47:5,7).

But because the chaste matron, the spouse of Christ, would not
allow this slut to run away with this name, therefore she gets
upon the back of her beast, and by him pushes this woman into the
dirt; but because her faith and love to her husband remains, she
turns again, and pleads by her titles, her features, and ornaments,
that she, and she only, is she whose square answereth to the square
of her figure, and to the character which her Lord hath given of
his own, and so the game began. For so soon as this mistress became
a dame in the world, and found that she had her stout abettors,
she attempts to turn all things topsy-turvy, and to set them and
to make of them what she lists. And now she will have an altar
like that which was Tiglath-pileser's. Now must the Lord's brazen
altar be removed from its place, the borders of the basis must be
cut off, and the laver removed from off them; the molten sea must
also now be taken off the backs of the brazen oxen, where Solomon
set it, and be set on a pavement of stone (2 Kings 16:10-17).

Solomon! alas, Solomon's nobody now; this woman is wiser in her
own conceit than seven men that can render a reason. Now also the
covert for the Sabbath must be turned to the use of the king of
Assyria, &c. (2 Kings 16:18). Thus has the beauty of God's church
betrayed her into the hands of her lovers, who loved her for
themselves, for the devil, and for the making of her a seat, a
throne for the man of sin. And poor woman, all her struggling and
striving, and crying out under the hands of these ravishers, has
not, as yet, delivered her, though it has saved her life (Deut
22:25-27).

But though thus it has been with Christ's true church, and will
be as long as his enemy Antichrist reigns, yet the days will come
when her God will give her her ornaments, and her bracelets, and
her liberty, and her joy, that she had in the day of her espousals.

CHAPTER VII.

OF THE REPETITION OF LIGHT AGAINST LIGHT IN THE HOUSE OF THE FOREST
OF LEBANON.

To be sure it was not superfluously done of the Holy Ghost to make
repetition of these words, 'And light was against light in three
ranks,' therefore something is intended in the adding of them
again that was not intended by the first mentioning of them (1
Kings 7:4,5).

I have told you what I thought was intended by the first rehearsal
of them, namely, to show how Antichrist got in with his sensuality,
and opposed it to the true light of the Word of God, exalting
himself above God, and also above all Divine revelation; this was
his light against light. But, I say, why is it repeated? For he
saith, 'Light was against light in three ranks' again. Truly, I
think it is repeated to show the evil effects the first antichristian
opposition would have in the church of God, towards the end of her
wilderness state. For, 'light against light' now, for that it is
here repeated, is to show us some new thing, or, as far as wood
and windows can speak, to let us understand what would be the
consequence of those antichristian figments[11] that were brought
into the church at first by him.

For can it be imagined but that, since so much confusion was
brought into the church, some of the truly godly themselves would
be much damnified thereby? The apostle says, 'Evil communication
corrupts good manners' (1 Cor 15:33). And that 'their word will
eat as doth a canker' (1 Tim 2:17). Mischief therefore must needs
follow this ugly deed of the man of sin. If a house be on fire,
though it is not burnt down, the smell of the flame may long remain
there; also we count it no wonder to see some of the effects upon
the rafters, beams, and some of the principal posts thereof. The
calf that was set up at Dan defiled that people until the captivity
of the land (Judg 18:30).

And I say again, since light against light was so early in the
church in the wilderness, and has also been there so long, and
again, since many in this church were both born and bred there
under these oppositions of light, it is easy to conclude that
something of the enemy's darkness might be also called light by
the sincere that followed after. For by antichristian darkness,
though they might call it light, the true light was darkened, and
so the eye made dim, even the eye of the truly godly. Also the Holy
Ghost did much withdraw itself from the church, so the doctrines,
traditions, and rudiments of the world took more hold there, and
spread themselves more formidably over the face of that whole
church. For after the first angel had sounded, and the star was
fallen from heaven to the earth, and had received the key of the
bottomless pit, and had opened the mouth thereof, the smoke came
out amain. This angel was one of the first dads of antichristianism,
and this smoke was that which they call light, but it was 'light
against light.' 'And he opened the bottomless pit, and there arose
a smoke out of the pit, as the smoke of a great furnace, and the
sun and the air were darkened, by reason of the smoke of the pit'
(Rev 9:1,2).

The sun I take to be the gospel of God, and the air a type of the
breathings of the Holy Ghost. The smoke I take to be the doctrines
and traditions of Antichrist; that which was, as I said before,
put for light against the true light of the Word. Now, since the
sun and the air were darkened by this smoke, yea, and so darkened
as that the sun, nor moon, nor stars, nor day, nor night, could
shine for a third part of them; no marvel though the true worshippers
here were benighted, or, at least, had but little light to walk
by; yea, I have known some that have been born and bred up in
smokey holes, that have been made, both in smell and sight, to
carry the tokens of their so being bred about them.

And I say again, as to what is now under our consideration, no
marvel if they that breathed in this church in the wilderness,
after the smoke came out of this pit, sucked in the smoke with the
air until it became natural to them. A house annoyed with smoke is
a great offence to the eyes, whose light being thereby impaired,
the judgment also, since that, as to visibles, is guided by the
eye, must needs be in danger of being in part misled. And this
being the effect of light against light at first, is the cause of
what to this day we see in the church among the true brotherhood.
For as a cause produceth an effect, so oftentimes an effect sets
on foot another cause.

Now, therefore, we have light against light among the godly,
as afore there was antichristian against the Christian light.
Not that light against light is now godly in the all of it. It
is antichristian that opposes the Christian light still. But, as
before, the darkness that opposed the light was in the antichristians,
now that darkness is got into the Christians, and has set them
against one another. Light therefore against light now is in
the Christians, truly prefigured by that which was in the house
of the forest of Lebanon. Witness the jars, the oppositions, the
contentions, emulations, strifes, debates, whisperings, tumults,
and condemnations that, like cannon-shot, have so frequently on
all sides been let fly against one another.

Shall I need to mention particularly contests many years past, and
presented to us in print? Words and papers now in print, as also
the many petty divisions and names amongst us, sufficiently make
this manifest. Wherefore light against light in this last place,
or where it is thus repeated, cannot, I think, be more fitly
applied than to that now under our consideration; that is to say,
than to the opposite persuasions, different apprehensions, and
thwart conclusions, that are constantly drawn from the same texts
to maintain a diverse practice. Though we are to acknowledge with
thankfulness that this opposition lies not so much in fundamentals
as in things of a lesser import.

The godly all hold the head, for there Antichrist could never
divide them; their divisions therefore are, as I said, only about
smaller things. I do not say that the antichristian darkness
has done nothing in the church as to the hurting it in the great
things of God. But, I say, it has not been able to do that which
could sever their Head from them, otherwise there appears even
too much of the effect of his doings there. For even, as to the
offices of our Lord, some will have his authority more large, some
more strait. Some confine his rules to themselves and to their
more outward qualification, and some believe they are extended
further. Some will have his power in his church purely spiritual,
others again would have it mixed. Some count his Word perfect and
sufficient to guide in all religious matters, others again hold
that an addition of something human is necessary. Some are for
confining of his benefits, in the saving effects of them, only to
the elect, others are for a stretching of them further. I might
here multiply things, but that light against light is now among
the godly as light against light was in the house of the forest
of Lebanon, is not at all to be questioned.

This therefore may stand for another argument to prove that the
house of the forest of Lebanon was a type of the church in the
wilderness. As to the number here, that is to say, in three ranks,
it is also, as I think, to show that, though, as was said afore,
this darkness could not sever the true church from her Head, yet
it has eclipsed the glory of things. By two lights a man cannot
see this or that thing so exactly as by one single light; no, they
both make all confused though they make not all invisible (Matt
6:22,23).

As, for instance, sun-light and moon-light together, fire-light and
sun-light together, candle-light and moon-light together, make
things more obscure than to look on them by a single light. The
Word reflecting upon the understanding, without the interposing of
man's traditions, makes the mind of God to a man more clear than
when attended with the other. How much more then when light shall
be against light in three ranks? Christ in his offices, blessed
be God, is to this day known in his church, notwithstanding there
is yet with us light against light in three ranks. But in these
things he is not so distinctly, fully, and completely known, as he
was before the church went into the wilderness. No, that knowledge
is lost to a 'third part' of it, as was also showed before (Rev
8:12).

Things therefore will never be well in the church of God so long
as there is thus light against light therein. When there is but
one Lord among us and his name One, and when divisions, by the
consent of the whole, are banished, I mean, not persecuted, but
abandoned in all by a joint consent, and when every man shall
submit his own single opinion to those truths, that by their being
retained are for the health of all, then look for good days, and
not until then. For this house of the forest of Lebanon, in which,
as you see, there is 'light against light in three ranks,' was
not built to prefigure the church in her primitive state, but to
show us how we should be while standing before the face of the
dragon, and while shifting for ourselves in the wilderness.

And although by her pillars, and beauty, and tower, aye, and by
her facing the very metropolitan of her enemies, she showeth that
the true grace of God is in her, and a strength and courage that
is invincible, yet for that she has also affixed to her station
'Light against light in three ranks.' It is evident her eye is
not so single, and consequently that her body is not so full of
light, as she will be when her sackcloth is put off, and as when
she has put on her beautiful garments. For then it is that her
moon is to shine as the sun, and that the light of her sun is to
be sevenfold, even as the light of seven days, then, I say, 'When
the Lord bindeth up the breach of his people, and healeth the
stroke of their wound' (Isa 30:26).

You know that a kingdom flourishes not so long as it is the seat
of war, but when that is over peace and prosperity flourishes. This
house, as has been hinted, was a type of the church in a wood, a
forest, a wilderness.

CHAPTER VIII.

OF THE SHIELDS AND TARGETS THAT WERE IN THE HOUSE OF THE FOREST
OF LEBANON.

As this house of the forest of Lebanon was that which, in the
general, prefigured the state of the church in the wilderness,
so it was accoutered with such military materials as suited her
in such a condition, that is to say, with shields, and targets;
consequently with other warlike things. 'And king Solomon made two
hundred targets of beaten gold, six hundred shekels of gold went
to one target, and he made three hundred shields of beaten gold;
[three pound] or three hundred shekels of gold went to one shield.
And the king put them in the house of the forest of Lebanon' (1
Kings 10:16,17; 2 Chron 9:15,16).

This supposes that the house of the forest of Lebanon would
be attacked by the enemy. And good reason there was for such a
supposition, since it was built for defence of that worship that
was set up in the church. Hence it is said, when the enemy used to
come with his chariots and horsemen against them, that they 'did
look in that day to the armour of the house of the forest' (Isa
22:7,8). That was, to see how they were prepared at Lebanon, to
make resistance against their foes, and to secure themselves and
their religion from that destruction that by the enemy was designed
should be made upon both. And thus again, or in this thing, the
house of the forest of Lebanon shows that it was a figure of the
church of the wilderness; for she also is furnished with such
weapons as were counted by the wisdom of God necessary for the
security of the soul, and Christian religion, to wit, 'the weapons
of our warfare,' 'the whole armour of God' (2 Cor 10:4).

For though this house of the forest of Lebanon was a place of
defence, yet her armour is described and directed too, both as to
matter and to measure. It was armour made of gold, such armour,
and so much of it. And it was made by direction of Solomon, who
was a type of Christ, by the power of whose grace and working our
armour is also provided for us, as in the texts afore-mentioned
may appear. By this description, therefore, of the armour of the
house of the forest of Lebanon we are confined, that being a type
to the armour of God, in the antitype thereto for the defence
of the Christian religion. We then may make use of none but the
armour of God for defence of our souls, and the worship of God;
this alone is the golden armour provided by our Solomon, and put
in the house of the forest of Lebanon, or rather in the church in
the wilderness, for her to resist the enemy withal.

Two hundred targets. There is but little mention made of targets
in the Bible, nor at all expressly how they were used, but once;
and that was when Goliah came to defy Israel, he came, as with
other warlike furniture, so 'with a target of brass between his
shoulders' (1 Sam 17:6). A target, that is, saith the margin, a
gorget. A gorget is a thing wore about the neck, and it serveth
in that place instead of a shield. Wherefore in some of your old
Bibles, that which in one place is called a target, in another is
called a shield.[12] A shield for that part. This piece of armour,
I suppose, was worn in old time by them that used spears, and it
was to guard the upper part of the back and shoulders from the
arrows of their enemies, that were shot into the air, to the intent
they might fall upon the upper part of the body.

The shields were for them which drew bows, and they were to catch
or beat off those arrows that were levelled at them by the enemy
before. 'Asa had' at one time 'an army of men that bare targets and
spears, out of Judah three hundred thousand, and out of Benjamin
that bare shields, and drew bows, two hundred and fourscore
thousand' (2 Chron 14:8).

I cannot tell what the target should signify here, unless it was
to show that those in the type were more weak and faint-hearted
than those in the antitype: for in that this gorget was prepared
for some back part of the body, it supposed the wearers subject
to run away, to flee. But in the description of the Christian
armour, we have no provision for the back; so our men in the church
in the wilderness are supposed to be more stout. Their face is
made strong against the face of their enemies, and their foreheads
strong against their foreheads (Eze 3:8,9). The shield was a type
of the Christian faith, and so the apostle applies it. The which
he also counteth a principal piece of our Christian armour when he
saith, 'Above all taking the shield of faith, wherewith ye shall
be able to quench all the fiery darts of the wicked' (Eph 6:16).
These targets and shields were made of gold, to show the excellent
worth of this armour of God; to wit, that it is not carnal but
spiritual, not human but divine; nor common or mean, but of an
infinite value. Wherefore James, alluding to this, saith, 'Hearken,
my beloved brethren, Hath not God chosen the poor of this world
rich in faith,' (hath he not given them this golden shield) and
made them 'heirs of the kingdom which he hath promised to them
that love him?' (James 2:5).

Faith! Peter saith, faith, in the very trial of it, is much more
precious than is gold that perisheth. If so, then what is that
worth, or value, that is in the grace itself? (1 Peter 1:7). This
also is that which Christ intends when he says, 'buy of me gold
tried in the fire, that thou mayest be rich' (Rev 3:18).

And methinks the apostles and the Lord Jesus Christ do in all these
places allude to the shields, the shields of gold, that Solomon
made, and put in the house of the forest of Lebanon; which house,
as I have showed, was that which indeed prefigured the state of
the church in the wilderness; and these shields a type of faith.

Obj. But here is mention made of nothing but shields and targets.

Answ. True, and that perhaps to show us that the war that the
church makes with Antichrist is rather defensive than offensive.
Shields and targets are weapons defensive, weapons provided for
self-preservation, not to hurt others with. A Christian also, if
he can but defend his soul in the sincere profession of the true
religion, doth what by duty, as to this, he is bound. Wherefore
though the New Testament admits him to put on the whole armour of
God, yet the whole and every part thereof is spiritual, and only
defensive. True, there is mention made of the sword, but that sword
'is the Word of God' (Eph 6:17). A weapon that hurteth none, none
at all but the devil and sin, and those that love it. Indeed it
was made for Christians to defend themselves, and their religion
with, against hell and the angels of darkness. These two pieces
of armour then that Solomon the king did put into the house of
the forest of Lebanon, were types of the spiritual armour that
the church in the wilderness should make use of. And as we read
of no more that was put there, at least to be typical, so we read
of, and must use no more than we are bid to put on by the apostle,
for the defence of true religion.

Obj. But he that shall use none other than this, must look to come
off a loser.

Answ. In the judgment of the world this is true; but not in the
judgment of them that have skill, and a heart to use it. For this
armour is not Saul's, which David refused, but God's, by which the
lives of all those have been secured that put it on, and handled
it well. You read of some of David's mighty men of valour, that
their 'faces were like the faces of lions, and' that they 'were
as swift' of foot 'as the roes upon the mountains' (1 Chron 12:8).
Being expert in handling spear and shield.

Why, God's armour makes a man's face look thus, also it makes him
that useth it more lively and active than before. God's armour is
no burden to the body, nor clog to the mind, but rather a natural,
instead of an artificial, fortification.

But this armour comes not to any but out of the king's hand;
Solomon put these targets and shields into the house of the forest
of Lebanon. So Christ distributeth his armour to his church. Hence
it is said it is given to his to suffer for him. It is given to
his by himself, and on his behalf (Phil 1:29).

That is, that they might with it fight those battles which he
shall manage against Antichrist. Hence they are called the armies
in heaven, and are said to follow their Lord 'upon white horses
clothed in fine linen, white and clean.' But, as I said, still
their war was but defensive. For a little further do but observe,
and you shall find the beast fall upon him. 'And I saw the beast,
and the kings of the earth, and their armies gathered together,
to make war against him that sat on the horse, and against his
army' (Rev 19:14,19). It is they that fall on, it is they that pick
the quarrel, and give the onset. Besides, the armour, as I said,
is only spiritual; wherefore the slaughter must needs be spiritual
also. Hence as here it is said the Lamb did slay his enemies, by
the sword, spirit, or breath of his mouth; so his army also slays
them by the fire that proceedeth out of his mouth (Rev 1:16,
19:21).

Here is therefore no man's person in danger by this war. And I say
again, so far as any man's person is in danger, it is by wrong
managing of this war. True, the persons of the Christians are
in danger, but that is because of the bloody disposition of an
antichristian enemy. But we speak now with reference to the Lamb
and the army that follows him; and as to them, no man's person is
in danger simply as such. Wherefore, it is not men but sin; not
men, but the man of sin, that wicked one, that the Son of God
makes war against, in and by his church (2 Thess 2:8; Heb 12:4).

Let us therefore state the matter right; no man needs be afraid
to let Jesus Christ be chief in the world, he envies nobody,
he designs the hurt of none: his kingdom is not of this world,
nor doth he covet temporal matters; let but his wife, his church
alone, to enjoy her purchased privileges, and all shall be well.
Which privileges of hers, since they are soul concerns, make no
infringement upon any man's liberties. Let but faith and holiness
walk the streets without control, and you may be as happy as the
world can make you. I speak now to them that contend with him.

But if seasonable counsel will not go down, if hardness of heart
and blindness of mind, and so perishing from the way, shall overtake
you, it is but what you of old have been cautioned of. 'Be wise
now therefore, O ye kings; be instructed, ye judges of the earth.
Serve the Lord with fear, and rejoice with trembling. Kiss the
Son, lest he be angry, and ye perish from the way, when his wrath
is kindled but a little. Blessed are all they that put their trust
in him' (Psa 2:10-12).

Now let this also that has been said upon this head, be another
argument to prove that the house of the forest of Lebanon was a
type of the church in the wilderness.

CHAPTER IX.

OF THE VESSELS WHICH SOLOMON PUT IN THE HOUSE OF THE FOREST OF
LEBANON.

Solomon did also put vessels into the house of the forest of
Lebanon. 'And all king Solomon's drinking-vessels were of gold,
and all the vessels of the house of the forest of Lebanon were of'
gold, 'pure gold, none were of silver; it was nothing accounted
of in the days of Solomon' (1 Kings 10:21; 2 Chron 9:20).

Since it is not expressed what those vessels of pure gold were
which Solomon put in the house of the forest of Lebanon, therefore,
as to the affirmative, no man can be absolute; vessels of gold,
vessels of pure gold, the Holy Ghost says they were, and so leaves
it to the prudent to make their conjectures; and although I may
not put myself among the number of those prudent ones, yet let me
take leave to say what I think in the case.

First then, negatively, they were not vessels ordained for Divine
worship, for as that was confined to the temple, so the vessels
and materials and circumstances for worship were there. I say, the
whole uniform worship of the Jews now was confined to the temple
(1 Chron 2:4, 7:12,15,16). Wherefore the vessels here mentioned
could not be such as was in order to set up worship here, for
to Jerusalem they were to bring their sacrifices; true, they had
synagogues where ordinary service was done, there the law was read,
and there the priests taught the people how they should serve the
Lord; but for that which stood in carnal ordinances, as sacrificings,
washings, and using vessels for that purpose, that was performed
at Jerusalem.

This house, therefore, to wit, the house of the forest of Lebanon,
was not built to slay or to offer burnt-offerings or sacrifices
in, but as that altar was which the two tribes and an half, built
by Jordan, when they went each to their inheritance, namely, to be
a witness of the people's resolutions to preserve true religion in
the church, to themselves, and to their posterity (Josh 22:21-29).
Since this house therefore was designed for defensive war, it was
not requisite that the formalities of worship should be there.[13]

The church in the wilderness also, so far as she is concerned in
contention, so far she is not taken up in the practical parts of
religion (1 Thess 2:2); for religion is not to be practised in
the church in the moments of contention. Let us practise then our
religion in peace, and in all peaceable ways, and vindicate it by
way of contention, that is, when asked or required by opposites to
render a reason thereof (Phil 1:7,17; Acts 22:1). But my contention
must be, not in pragmatic languages or in striving about words to
no profit, but by words of truth and soberness, with all meekness
and fear (Acts 26:24,25; Titus 3:1,2; 1 Peter 3:15).

To practise and defend a practice you know are two things; I
practise religion in my closet, in my family, in the congregation,
but I defend this practice before the magistrate, the king, and the
judge. Now the temple was prepared for the practice of religion,
and the house of the forest of Lebanon for defence of the same
(Rev 11:1). So far then as the church in the wilderness worships,
so far she is compared to the temple, and so far as she defends
that worship, so far she is called an army (Rev 19:14). An army
terrible with banners (Cant 6:4). For God has given a banner to them
that fear him, that it may be displayed because of the truth (Psa
60:4). Hence she says to God, 'We will rejoice in thy salvation,
and in the name of our God, we will set up our banners' (Psa
20:5). But here is in all this no hurt to the world, the kingdom,
the worship, the war is spiritual, even as the armour is.[14] I
have spoken this to distinguish worship from contending for worship,
and to make way for what is yet to be said.

If the vessels of the forest of Lebanon, or those put in that
house, were not such as related to worship, to worship simply as
such, then it should seem--

These vessels therefore were for some other use than for formal
worship in the house of the forest of Lebanon. The best way then,
that I know of, to find out what they were is first to consider
to what they are joined in the mention of them. Now I find them
joined in the mention of them with Solomon's drinking vessels,
and since as they were made of fine or pure gold, I take them also
to be vessels of the same kind, namely, vessels to drink in. Now
if we join to this the state of the church in the wilderness, of
which, as we have said, this house of the forest of Lebanon was a
type, then we must understand that by these vessels were prefigured
such draughts as the church has, when in a bewildered or persecuted
state; and they are of two sorts, either, First, Such as are
exceeding bitter; or, Second, Such as are exceeding sweet; for
both these attend a state of war.

First. Such as are exceeding bitter. These are called cups of red
wine, signifying blood; also, the cup of the Lord's fury, the cup
of trembling, the cup of astonishment, &c. (Psa 75:8; Isa 51:17,22;
Jer 25:15; Eze 23:33).

Nor is there anything more natural to the church, while in a
wilderness condition, than such cups and draughts as these. Hence
she, as there, is said to be clothed, as was said afore, in
sackcloth, to mourn, to weep, to cry out, and to be in pain, as
is a woman in travail. See the Lamentations and you will find all
this verified. See also Revelation 11:3, 12:2.

And whoso considers what has already been said as to what the
house of the forest of Lebanon met with, will find that what is
here inferred is not foreign but natural. For, can it be imagined,
that when the king of Assyria laid down his army by the sides of
Lebanon, and when the fire was to devour her cedars, also when
Lebanon was to be cut down and languish, that these vessels, these
cups, were not then put into her hand. And I say again, since
the church in the wilderness, Lebanon's antitype, has been so
persecuted, so distressed, so oppressed, and made the seat of so
much war, so much blood, of so many murders of her children within
her, &c., can it be imagined that she drank of none of these cups?
Yes, yes, she has drank the red wine at the Lord's hand, even the
cup of blood, of fury, of trembling, and of astonishment; witness
her own cries, sighs, tears, and tremblings, with the cries of
widows, children, and orphans within her (Lam 1, 2, 4, 5).

But what do I cite particular texts, since reason, histories,
experience, anything that is intelligible, will confirm this for
a truth; namely, that a people whose profession is directly in
opposition to the devil and Antichrist, and to all debauchery,
inhumanity, profaneness, superstition, and idolatry, when suffered
to be invaded by the dragon, the beast, the false prophet, and
whore, must needs taste of these cups, and drink thereof, to their
astonishment.

But all these are of pure gold. They are of God's ordaining,
appointing, filling, timing, and also sanctified by him for good
to those of his that drink them. Hence Moses chose rather to
drink a brimmer of these, 'than to enjoy the pleasures of sin for
a season' (Heb 11:25). The sourness, bitterness, and wormwood of
them, therefore, is only to the flesh that loveth neither God,
nor Christ, nor grace (Psa 75:8; Phil 1:28).

The afflictions, therefore, that the church in the wilderness hath
met with, these cups of gold, are of more worth than are all the
treasures of Egypt; they are needful and profitable, and praiseworthy
also, and tend to the augmenting of our glory when the next world
is come (1 Thess 3:3; Rev 2:10; 1 Peter 1:6). Besides they are
signs, tokens, and golden marks of love, and jewels that set off
the beauty of the church in the sight of God the more (Gal 6:17;
Rev 3:19; Heb 12:6). They are also a means by which men are proved
sound, honest, faithful, and true lovers of God, as also such
whose graces are not counterfeit, feigned, or unsound, but true,
and such as will be found to praise, and honour, and glory, at the
appearing of Jesus Christ (Isa 27:9; Heb 12:7-10; 1 Peter 2:19;
2 Cor 4:17,18; 2 Thess 1:5).

And this has been the cause that the men of our church in the
wilderness have gloried in tribulation, taking pleasure in reproaches,
in necessities, in persecutions, and in distresses for Christ's
sake (Rom 5:3; 2 Cor 12:9,10). Yea, this is the reason why they have
bidden one another rejoice when they fell into divers temptations,
saying, Happy is the man that endureth temptations, and behold
we count them happy that endure (James 1:2,12, 5:11). And again,
'if ye be reproached for the name of Christ, happy are ye' (1
Peter 4:14).

These therefore are vessels of pure gold, though they contain such
bitter draughts, and though such as at which we make so many wry
faces before we can get their liquor down.

Do you think that a Christian, having even this cup in his hand
to drink it, would change it for a draught of that which is in the
hand of the woman that sits on the back of the scarlet-coloured
beast? (Rev 17:3,4). No, verily, for he knows that her sweet is
poison, and that his bitter is to purge his soul, body, life, and
religion, of death (2 Tim 2:11,12).

God sends his love tokens to his church two ways, sometimes by her
friends, sometimes by her enemies. When they come by the hand of
a friend, as by a minister, a brother, or by the Holy Ghost, then
they come smoothly, sweetly, and are taken, and go down like honey.
But when these love tokens come to them by the hand of an enemy,
then they are handed to them roughly; Pharaoh handed love tokens
to them roughly; the king of Babylon handed these love tokens to
them roughly. They bring them of malice, God sends them of love;
they bring them and give them to us, hoping they will be our
death; they give us them therefore with many a foul curse, but
God blesses them still. Did not Haman lead Mordecai in his state
by the hand of anger?

Nor is this cup so bitter but that our Lord himself drank deep of
it before it was handed to his church; he did as loving mothers
do, drink thereof himself to show us it is not poison, also to
encourage us to drink it for his sake and for our endless health
(Matt 20:22, 26:39,42).

And, as I told you before, I think I do not vary from the sense
of the text in calling them cups; because, though there they have
no name, they are joined with king Solomon's drinking vessels, and
because as so joined in the type, so they are also joined here;
therefore the cup here is called Christ's cup. 'Are ye able to
drink of the cup that I shall drink of?' 'Ye shall drink indeed
of my cup' (Matt 20:22,23). Here you see they are joined in a
communion in this cup of affliction, as the cups in one and the
same breath are joined with those king Solomon drank in, which he
put in the house of the forest of Lebanon.

[Second. Such as are exceeding sweet.]

But these are not all the cups that belong to the house of the
forest of Lebanon, or rather to the church in the wilderness; there
is also a cup, out of which, at times, is drunk what is exceeding
sweet. It is called the cup of consolation, the cup of salvation;
a cup in the which God himself is (Psa 116:13; Jer 16:7). As he
said, the Lord is the portion of my cup. Or rather, 'The Lord is
the portion of mine inheritance, and my cup' (Psa 16:5). This cup,
they that are in the church in the wilderness have usually for an
after-draught to that bitter one that went before. Thus, as tender
mothers give their children plumbs or sugar, to sweeten their palate
after they have drank a bitter potion, so God gives his the cups
of salvation and consolation, after they have suffered awhile.
'For as the sufferings of Christ abound in us, so our consolation
also aboundeth by Christ' (2 Cor 1:5).

Hence the apostle assureth himself concerning the affliction of
them at Corinth; yea, and also promiseth them, that as they were
partakers of the sufferings, so should they be of the consolation
(2 Cor 1:7). Some of these cups are filled until they run over,
as David said his did, when the valley of the shadow of death was
before him. 'Thou preparest a table before me,' said he, 'in the
presence of mine enemies: thou anointest my head with oil; my cup
runneth over' (Psa 23:5). This is that which the apostle calls
exceeding; that is, that which is beyond measure. 'I am,' says he,
'filled with comfort, I am exceeding joyful in all our tribulation'
(2 Cor 7:4).

Now he has one answering the other. Thou hast made summer and
winter. Thou hast made the warm beams of thy sun answerable to
the cold of the dark night. This may be also yet signified by the
building of this house, this type of the church in the wilderness,
in so pleasant a place as the forest of Lebanon was (Cant 4:8).
Lebanon! Lebanon was one of the sweetest places in all the land of
Canaan. Therefore we read of the fruit of Lebanon, of the streams
from Lebanon; the scent, the smell, the glory of Lebanon; and also
of the wine and flowers of Lebanon (Psa 72:16; Hosea 14:6,7; Isa
35:2, 9:13; Nahum 1:4).

Lebanon! That was one thing that wrought with Moses to desire that
he might go over Jordan; namely, that he might see that goodly
mountain, and Lebanon. The glory and excellent beauty of the church,
Christ also setteth forth, by comparing of her to Lebanon. 'Thy
lips, O my spouse,' says he, 'drop as the honey-comb: honey and
milk are under thy tongue, and the smell of thy garment is like
the smell of Lebanon' (Cant 4:11,15). This house, therefore, being
placed here, might be to show how blessed a state God could make
the state of his church by his blessed grace and presence, even
while she is in a wilderness condition.

We will add to this, for further demonstration, that letter of
that godly man, Pomponius Algerius, an Italian martyr; some of
the words of which are these:--

'Let,' saith he, 'the miserable worldly man answer me; what remedy
or safe refuge can there be unto him if he lack God, who is the
life and medicine of all men: and how can he be said to fly from
death, when he himself is already dead in sin. If Christ be the
way, verity, and life, how can there be any life then without
Christ?

'The sooly[15] heat of the prison to me is coldness; the cold
winter to me is a fresh spring-time in the Lord. He that feareth
not to be burned in the fire, how will he fear the heat of weather?
Or what careth he for the pinching frost, which burneth with the
love of the Lord?

'The place is sharp and tedious to them that be guilty; but to
the innocent and guiltless it is mellifluous. Here droppeth the
delectable dew; here floweth the pleasant nectar; here runneth
the sweet milk; here is plenty of all good things. And although
the place itself be desert and barren, yet to me it seemeth a large
walk, and a valley of pleasure; here to me is the better and more
noble part of the world. Let the miserable worldling say, and
confess, if there be any plot, pasture, or meadow, so delightful
to the mind of man, as here. Here I see kings, princes, cities,
and people; here I see wars, where some be overthrown, some be
victors, some thrust down, some lifted up. Here is Mount Sion;
here I am already in heaven itself. Here standeth first Christ
Jesus in the front; about him stand the old fathers, prophets, and
evangelists, apostles, and all the servants of God; of whom some
do embrace and cherish me, some exhort me, some open the sacraments
unto me, some comfort me, other some are singing about me: and how
then shall I be thought to be alone, among so many, and such as
these be, the beholding of whom to me is both solace and example.
For here I see some crucified, some slain, some stoned, some cut
asunder, and some quartered, some roasted, some broiled, some put
in hot caldrons, some having their eyes bored through, some their
tongues cut out, some their skin plucked over their heads, some
their hands and feet chopped off, some put in kilns and furnaces,
some cast down headlong, and given to the beasts and fowls of
the air to feed upon. It would,' said he, 'ask a long time, if I
should recite all.

'To be short, divers I see with divers and sundry torments excruciate;
yet notwithstanding, all living and all safe. One plaster, one
salve cureth all their wounds, which also giveth to me strength
and life; so that I sustain all these transitory anguishes and
small afflictions with a quiet mind, having a greater hope laid up
in heaven. Neither do I fear mine adversaries which here persecute
me and oppress me, for he that dwelleth in heaven shall laugh them
to scorn, and the Lord shall deride them. I fear not thousands of
people which compass me about. The Lord my God shall deliver me,
my hope, my supporter, my comforter, who exalteth up my head. He
shall smite all them that stand up against me without cause; and
shall dash the teeth and jaws of sinners asunder, for he only is
all blessedness and majesty.

'The rebukes for Christ's cause make us jocund; for so it is written:
if ye be rebuked and scorned for the name of Christ, happy be you;
for the glory and spirit of God resteth upon you (1 Peter 4). Be
ye therefore certified (said he, by this his letter to his friends)
that our rebukes, which are laid upon us, redound to the shame
and harm of the rebukers. In this world there is no mansion firm
to me; and therefore I will travel up to the New Jerusalem which
is in heaven, and which offereth itself to me, without paying
any fine or income. Behold I have entered already in my journey,
where my house standeth for me prepared, and where I shall have
riches, kinsfolks, delights, honours, never-failing.

'As for these earthly things here present, they are transitory
shadows, vanishing vapours, and ruinous walls. Briefly all is
but very vanity of vanities, whereas hope, and the substance of
eternity to come, are wanting; which the merciful goodness of the
Lord hath given, as companions to accompany me, and to comfort
me; and now do the same begin to work, and to bring forth fruits
in me. I have travelled hitherto, laboured and sweat early and
late, watching day and night, and now my travails begin to come
to effect. Days and hours have I bestowed upon my studies. Behold
the true countenance of God is sealed upon me, the Lord hath given
mirth in my heart: and therefore in the same will I lay me down
in peace and rest (Psa 4). And who then shall dare to blame this
our age consumed; or say that our years be cut off? What man can
now cavil that these our labours are lost, which have followed,
and found out the Lord and maker of the world, and which have
changed death with life? My portion is the Lord, saith my soul,
and therefore, I will seek and wait for him.

'Now then, if to die in the Lord be not to die but live most
joyfully, where is this wretched worldly rebel, which blameth us
of folly, for giving away our lives to death? O how delectable
is this death to me! to taste the Lord's cup, which is an assured
pledge of true salvation; for so hath the Lord himself forewarned
us, saying, the same that they have done to me, they will also do
unto you. Wherefore let the doltish world, with his blind worldlings
(who in the bright sunshine, yet go stumbling in darkness, being
as blind as beetles), cease thus unwisely to carp against us for
our rash suffering, as they count it. To whom, thus, we answer
again, with the holy apostle, that neither tribulation, nor anguish,
nor hunger, nor nakedness, nor jeopardy, nor persecution, nor
sword, shall be able ever to separate us from the love of Christ;
we are slain all the day long; we are made like sheep ordained to
the shambles (Rom 8).

'Thus,' saith he, 'do we resemble Christ our Head, which said that
the disciple cannot be above his master, nor the servant about
his Lord. The same Lord hath also commanded that every one shall
take up his cross and follow him (Luke 9). Rejoice, rejoice, my
dear brethren and fellow-servants, and be of good comfort, when ye
fail into sundry temptations; let your patience be perfect in all
parts. For so it is foreshowed us before, and is written, that
they which shall kill you shall think to do God good service.
Therefore, afflictions and death be as tokens and sacraments of
our election and life to come. Let us then be glad and sing unto
the Lord, when as we, being clear from all just accusations, are
persecuted and given to death; for better it is that we in doing
well do suffer, if it so be the will of God, than doing evil (1
Peter 3). We have for our example Christ and the prophets which
spake in the name of the Lord, whom the children of iniquity did
quell[16] and murder. And now we bless and magnify them that then
suffered. Let us be glad and joyous in our innocency and uprightness;
the Lord shall reward them that persecute us; let us refer all
revengement to him.

'I am accused of foolishness, for that I do not shrink from the
true doctrine and knowledge of God, and do not rid myself out of
these troubles, when with one word I may. O the blindness of man,
which seeth not the sun shining, neither remembereth the Lord's
words. Consider therefore what he saith, you are the light of
the world. A city built on the hill cannot be hid; neither do men
light a candle and put it under a bushel, but upon a candlestick,
that it may shine, and give light to them in the house. And in
another place he saith you shall be led before kings and rulers.
Fear ye not them which kill the body, but him which killeth both
body and soul. Whosoever shall confess me before men, him will
I also confess before my Father which is in heaven; and he that
denieth me before men, him will I also deny before my heavenly
Father.

'Wherefore, seeing the words of the Lord be so plain, how, or by
what authority, will this wise counsellor then approve this his
counsel which he doth give? God forbid that I should relinquish
the commandments of God and follow the counsels of men. For it
is written, Blessed is the man that hath not gone in the way of
sinners, and hath not stood in the counsels of the ungodly, and
hath not sit in the chair of pestilence (Psa 1).[17] God forbid
that I should deny Christ where I ought to confess him; I will
not set more by my life than by my soul, neither will I exchange
the life to come for this world here present. O how foolishly
speaketh he which argueth me of foolishness!'

And a little farther he saith, 'And now let this carnal politic
counsellor, and disputer of this world, tell wherein have they
to blame me. If in mine examinations I have not answered so after
their mind and affection as they required of me, seeing it is not
ourselves that speak, but the Lord that speaketh in us, as he
himself doth fore-witness, saying, When you shall be brought before
rulers and magistrates, it is not you yourselves that speak, but
the Spirit of my Father that shall be in you (Matt 10). Wherefore, if
the Lord be true and faithful of his word, as it is most certain,
then there is no blame in me; for he gave the words that I did
speak, and who was I that could resist his will?

'If any man shall reprehend the things that I said, let him then
quarrel with the Lord, whom it pleased to work so in me; and if
the Lord be not to be blamed, neither am I herein to be accused,
which did that I purposed not, and that I fore-thought not of.
The things that there I did utter and express [he means when he
was before the magistrates], if they were otherwise than well,
let them show it, and then will I say that they were my words,
and not the Lord's. But if they were good and approved, and such
as cannot justly be accused, then must it needs be granted, spite
of their teeth, that they proceeded of the Lord; and then who be
they that shall accuse me--people of prudence? Or who shall condemn
me--just judges? And though they so do, yet, nevertheless, the
word shall not be frustrate, neither shall the gospel be foolish
or therefore decay, but rather the kingdom of God shall the more
prosper and flourish unto the Israelites, and shall pass the sooner
unto the elect of Christ Jesus, and they which shall so do shall
prove the grievous judgment of God. Neither shall they escape
without punishment that be persecutors and murderers of the just.

'My well-beloved,' saith he, 'lift up your eyes and consider the
counsels of God. He showed unto us a late an image of his plague,
which was to our correction; and if we shall not receive him he
will draw out his sword and strike with sword, pestilence, and
famine, the nation that shall rise against Christ.'

This, as I said, is part of a letter writ by Pomponius Alerius,
an Italian martyr, who, when he wrote it, was in prison, in, as
he calls it, his delectable orchard, the prison of Leonine, 12
calend. August, anno 1555. As is to be seen in the second volume
of the book of martyrs.[18]

This man was, when he wrote this letter, in the house of the forest
of Lebanon, in the church in the wilderness, in the place and way
of contending for the truth of God, and he drank of both these
bitter cups of which I spake before, to wit, of that which was
exceeding bitter, and of that which was exceeding sweet, and the
reason why he complained not of the bitter was because the sweet
had overcome it--as his afflictions abounded for Christ, so did
his consolations by him. So, did I say? they abounded much more.

But was not this man, think you, a giant, a pillar in this house?
Had he not also now hold of the shield of faith? Yea, was he not
now in the combat? And did he not behave himself valiantly? Was
not his mind elevated a thousand degrees beyond sense, carnal
reasons, fleshly love, self-concerns, and the desires of embracing
temporal things? This man had got that by the end that pleased
him; neither could all the flatteries, promises, threats, or
reproaches, make him one listen to or desire to inquire after what
the world or the glory of it could afford. His mind was captivated
with delights invisible; he coveted to show his love to his Lord
by laying down his life for his sake; he longed to be there where
there shall be no more pain, nor sorrow, nor sighing, nor tears,
nor troubles; he was a man of a thousand (Eccl 7:28).

But to return again to our text. You know we are now upon the
vessels of the house of the forest of Lebanon, which, I have told
you, could not be vessels for worship, for that worship that was
ordained to be performed at the temple was also confined to that,
and to the vessels that were there. Therefore they must be, in
all probability, the vessels that I have mentioned, the which you
see how we have expounded and applied. If I am out I know it not;
if others can give me better light here about for it I will be
thankful.

There was also added to this house of the forest of Lebanon,
store-cities, chariot-cities, and cities of horsemen, unto which
king Jotham added castles and towers (2 Chron 8:4-6, 27:3,4).

These might be to signify by what ways and means God would at times
revenge the quarrel of his church, even in this world, upon them
that, without cause, should, for their faith and worship, set
themselves against them. For here is a face of threatening revenge,
they were store-houses, chariot-cities, cities of horsemen, with
castles and towers. And they stood on the same ground that this
house was builded upon, even in the forest of Lebanon. We know that
in Israel God stirred up kings who at times suppressed idolatry
there, and plagued the persecutors too, as Jehu, Hezekiah, Josiah,
&c. And he has promised that, even in gospel times, kings 'shall
hate the whore,--make her desolate and naked, and shall eat her
flesh and burn her with fire' (Rev 17:12,16).

Here now are the store-houses, chariot-cities, cities of horsemen,
with towers and castles, for the help to the house of the forest
of Lebanon, for the help of the church in the wilderness, or, as
you have it in another place, as the serpent cast floods of water
out of his mouth after the woman, 'that he might cause her to be
carried away of the flood. And the earth helped the woman, and
the earth opened her mouth and swallowed up the flood which the
dragon cast out of his mouth' (Rev 12:15,16). Thus the Medes and
Persians helped to deliver the church from the clutches and strong
hand of the king of Babylon.

This Lebanon, therefore, was a place considerable and a figure
of great things; the countenance of the Lord Jesus is compared to
it, and so is the face of his spouse, and also the smell of her
garment (Cant 4:11, 5:15, 7:4).

CHAPTER X.

OF THE PORCH OF THE HOUSE OF THE FOREST OF LEBANON.

Solomon also made a porch to this house of the forest of Lebanon.
He made several porches, as one for the temple, one for the house
which he dwelt in, one for the throne of the kingdom, and this
that was for the house of the forest of Lebanon, of all which this
last is that mentioned.

'And he made a porch of pillars, the length thereof was fifty
cubits, and the breadth thereof thirty cubits; and the porch was
before them, and the other pillars, and the thick beam were before
them' (1 Kings 7:6). This porch was famous both for length, and
breadth, and strength, it was able to contain a thousand men. It
was like that of the tower of David, otherwise called the stronghold,
the castle of Zion, which is the city of David (2 Sam 5:7; 1 Chron
11:5; Micah 4:8).

This tower of David was built for an armoury, whereon there hanged
a thousand bucklers, all shields of mighty men. It was fifty cubits
long and thirty broad, a spacious place, a large receptable for
any that liked to take shelter there. It was made of pillars, even
as the house within was, or it stood upon pillars. The pillars, you
know I told you before, were to show us what mighty men, or what
men of mighty grace, God would have in his church in the wilderness
furnished with. And it is worth your observing here also we have
pillars, pillars. And he made the porch of pillars, that is, of
pillars of cedar, as the rest of the pillars of the house were.

'And the porch was before them.' That is, as I take it, an entering
porch, less than the space within, so that the pillars, neither
as to number nor bigness, could be seen without, until at least
they that had a mind to see entered the mouth of the porch. And
by this was fitly prefigured how unseen the strength of the church
under persecution is of all that are without her. Alas! they think
that she will be run down with a push, or, as they said, 'What
do these feeble Jews? Will they fortify themselves? Will they
sacrifice? Will they make an end in a day? Will they revive the
stones out of the heaps of the rubbish which are bunt?' Alas! 'if
a fox go up he shall even break down their stone wall' (Neh 4:2,3).

But do you think these men saw the strength of the Jews now? No,
no, their pillars were within, and so were shadowed from their
eyes. David himself could not tell what judgment to make of the
way of the world against the people of God, until he went into
the sanctuary of God (Psa 73:16,17).

How then can the world judge of the condition of the saints? Alas,
had they known the church's strength, surely they would not, as
they have, so furiously assaulted the same. But what have they
got by all they have done, either against the head or body of the
same? She yet has being in the world, and will have, shall have,
though all the nations on earth should gather themselves together
against it. Nor is it the cutting off of many that will make her
cease to flourish. Alas, were she not sometimes pruned and trimmed
her boughs would stand too thick. Those therefore that are taken
away with God's pruning-hooks are removed, that the under branches
may grow the better.[19] But, I say, to extinguish her it is in
vain for any to hope for that. She stands upon pillars, on rocks,
on the munition of rocks; stand therefore she must, whether the
world believes it or no.

'And the other pillars--were before them,' or, as the margin has
it, 'according to them.' The other pillars, that is, they more
inward, those that were in the body of the house. Christ doth
not, as the poor world doth, that is, set the best leg before; the
pillars that were more inward in the house were as good as those
in the front. It is true some are appointed to death to show to
the world the strength of grace, not that he can help nobody to
that strength but they. The most feeble of his flock, when Christ
shall stand by and strengthen them, are able to do and bear what
the strong have underwent. For so he saith.

And 'the other pillars and the thick beams were' according to
them; nay, 'before them.' Indeed, they that are left seem weak
and feeble if compared to them that have already been tried with
fire and sword and all the tortures of men. But that grace by
which they were helped that have done such mighty acts already,
can help those who seem more weak yet to go beyond them. God
strengtheneth 'the spoiled against the strong, so that the spoiled
shall come against the fortress' (Amos 5:9). Or, as another scripture
has it, 'The lame take the prey' (Isa 33:23). So that you see here
is all substance. All here are pillars and thick beams, both in
the house and in the porch.

The conclusion therefore is:--The true members of the church in
the wilderness are strong, mighty, being made able by the grace
of God for their standing, and being also coupled and compacted
together with the biggest bands or thickest beams that the Holy
Ghost puts forth to bind and hold this church together. And there
is reason for it. The church is God's tower or battery by which
he beateth down Antichrist, or if you will have it in the words
of the prophet, 'Thou art my battle-axe and weapons of war; for
with thee [saith God] will I break in pieces,' &c. (Jer 51:19,20).
Wherefore, since the church is set for defence of religion, and
to be as a battery to beat down Antichrist, it is requisite that
she should be made up of pillars of strong and staunch materials.[20]

The largeness of the porch was commodious; it was the next shelter,
or the place whereunto they of the house of the forest of Lebanon,
when pursued, might resort or retreat with the less difficulty.
Thus the church in the wilderness has her porch, her place, her
bosom, whereunto her discouraged may continually resort, and take
up and be refreshed. As Abiathar thrust in to David and his men
in the wilderness, in the day when Saul had slain his father, and
of his brethren, even 'four-score and five persons that did wear
a linen ephod' (1 Sam 22:17-23).

When the apostles were persecuted 'they went to their own company,'
because the Lord was there (Acts 4:23). There we find the pillars,
and have both solace and example. There, as Pomponius said of his
person, stands Christ Jesus in the front as Captain of the Lord's
host, and round about him the old fathers, prophets, apostles,
and martyrs. This porch, therefore, I take to be a figure of those
cordial and large affections which the church in the wilderness
has to all, and for all them that love the truth, and that suffer
and are afflicted for the sincere profession thereof.

This porch was bigger than that which belonged to the temple by
much, to show that those that are made the objects of the enemies'
rage most are usually most prepared with affection for them that
are in the same condition. Fellow-feeling is a great matter. It
is said of the poor afflicted people that were in Macedonia 'in
a great trial of affliction, the abundance of their joy and their
deep poverty abounded unto the riches of their liberality;[21] for
to their power,--yea, and beyond their power,' they showed their
charity to the destroyed church of Jerusalem (2 Cor 8:1-4).

And a porch in a forest, or a bosom in a wilderness, is seasonable
to them that in the wilderness are faint and weary. Nabal shut up
his doors against David, and therefore he died like a beast. Poor
David! thou wast bewildered, but this churl had no compassion for
thee (1 Sam 25:5-13, 25-39). Blest Obadiah, thou hadst a bosom,
and bread, and hiding-places for the church, when rent and torn by
the fury of Jezebel, and thou hast for it thy reward in heaven (1
Kings 18:3,4; Matt 10:42). Ebedmelech, because he had compassion
on Jeremiah when he was in the dungeon, God did not only give him
his life for a prey, but promised him the effects of putting his
trust in the Lord (Jer 38:7-11, 39:15-18).

And he made a porch of pillars. The porch is but the entrance
of the house, whither many go that yet step not into the house,
but make their retreat from thence; but it is because they are
non-residents, they only come to see; or else, if they pretended
more, it was not from the heart. 'They went out from us,' said
John, 'but they were not of us; for if they had been of us they
would, no doubt, have continued with us; but they went out that
they might be made manifest that they were not all of us' (1 John
2:19).

And forasmuch as this porch was fifty cubits long, men may take many
a step straight forward therein and be but in the porch yet.[22]
Even as we have seen men go, as one would think, till they are
out of view in the porch of this church in the wilderness, but
presently you have them without the door again.

True, this porch was made of pillars, and so to every one, at
first entrance, it showed the power of the place; the church in
the wilderness also is so builded that men may see it is ordained
for defence. Men also, at their first offer to step over the threshold
there, with mouth profess that they will dwell as soldiers there.
But words are but wind; when they see the storm a-coming they
will take care to shift for themselves. This house, or church in
the wilderness, must see to itself for all them.

As the house therefore is a figure of the church in the wilderness,
so, so great a porch belonging to it may be also to show that
numbers may there be entertained that, if need be, will quickly
whip out again. Although therefore the porch was made of pillars,
yet every one that walked there were not such. The pillars was
to show them, not what they were, but what they should be that
entered into this house.

The church also in the wilderness, even in her porch or first entrance
into it, is full of pillars, apostles, prophets, and martyrs of
Jesus. There also hang up the shields that the old warriors have
used, and are plastered upon the walls the brave achievements
which they have done. There are also such encouragements there
for those that stand, that one would think none that came thither
with pretence to serve there would, for very shame, attempt to go
back again; and yet, not to their credit be it spoken, they will
forsake the place without blushing, yea, and plead for this their
so doing. But I have done with the explicatory part, and conclude
that from these ten particulars thus handled in this book, the house
of the forest of Lebanon was a type, or figure, of the church in
the wilderness.

Nor do I know, if this be denied, how so fitly to apply some of
these texts which speak to the church, to support her under her
troubles, of the comforts that afterwards she shall enjoy, since
they are presented to her under such metaphors as clearly denote
she was once in a wilderness, for instance,

1. 'Sing, O ye heavens; for the Lord hath done it [that is, redeemed
his servant Jacob from his sins and from the hand of the enemy]:
shout, ye lower parts of the earth [or church once trampled under
feet]: break forth into singing, ye mountains, O forest, and every
tree therein [here is comfort for the church under the name of
a forest, that in which the house we have been speaking of was
built]: for the Lord hath redeemed Jacob, and glorified himself
in Israel' (Isa 44:23). To what, I say, can this text more fitly
be applied, than to the church in the wilderness, put here under
the name of a forest as well as under the title of heaven? Yea,
methinks it is cried here to her, 'O forest,' on purpose to intimate
to us that the house in the forest of Lebanon was the figure of
the church in this condition.

2. Again, 'Is it not yet a very little while, and Lebanon shall
be turned into a fruitful field, and the fruitful field shall
be esteemed as a forest? And in that day shall the deaf hear the
words of the book, and the eyes of the blind shall see out of
obscurity, and out of darkness. The meek also shall increase their
joy in the Lord, and the poor among men shall rejoice in the holy
One of Israel. For the terrible one is brought to nought, and
the scorner is consumed, and all that watch for iniquity are cut
off' (Isa 29:17-20). Lebanon was a forest, but now she must be a
fruitful field. What means he here by Lebanon but the church under
persecution, and the fruitful field? Mistress Babylon shall become
as a forest, that is, as the church under distress. But when
shall this be? Why, when the terrible one is brought low and the
scorner is consumed, &c.

What can be more plain than this to prove that Lebanon, even the
house in the forest of Lebanon, for that is here intended, was
a figure of the church in the wilderness, or in a tempted and
persecuted state. For to be turned into a fruitful field signifies
the recovering of the afflicted church into a state most quiet
and fruitful; fruitful fields are quiet because they are fenced,
and so shall the church be in that day.

3. 'The wilderness and the solitary place shall be glad for them;
and the desert shall rejoice, and blossom as the rose' (Isa 35:1).

What are we to understand by these words if they be not a prophecy
of the flourishing state of Christ's kingdom, who, in the days of
her persecution, is compared to a wilderness, to a desert, and to
solitary places. And she 'shall be glad for them'; for what? for
that she is rid of the dragons, wild beasts, satyrs, screech owls,
great owl, and vulture, types of the beasts and unclean birds of
Antichrist (Isa 34:13-15).

She shall be glad for them that they are taken away from her and
placed far away, for then no lion shall be there nor any ravenous
beast; yea, it is the habitation of dragons, where each lay, shall
be grass, with reeds and rushes, as it is, Isaiah 35. And now 'the
lame man shall leap as a hart, and the tongue of the dumb sing;
for in the wilderness shall waters break out, and streams in the
desert.' Read the whole chapter.

For that the desert and wilderness is thus mentioned, and that to
express the state of the church in trouble by, it is clear that
Lebanon is not excluded, nor the thing that is signified thereby,
which, I say, is the church in her low estate, in her forest, or
wilderness condition.

4. 'I will plant in the wilderness the cedar, the shittah-tree,
and the myrtle, and the oil-tree; I will set in the desert the
fir-tree, and the pine, and the box-tree together' (Isa 41:19).

Can any think that trees are the things taken care of here? They
are the men that Antichrist has murdered in his heat and rage
against Christ, the which God will restore again to his church,
when Antichrist is dead and buried in the sides of the pit's
mouth. And that you may the better understand he meaneth so, he
expresseth again the state of the church as like to a wilderness
condition, and promiseth that in that very church, now so like a
wilderness, to plant it again with Christians, flourishing with
variety of gifts and graces, signified by the various nature and
name of the trees spoken of here.

5. 'Behold, I will do a new thing; now it shall spring forth;
shall ye not know it? I will even make a way in the wilderness,
and rivers in the desert. The beast of the field shall honour me,
the dragons and the owls: because I give waters in the wilderness,
and rivers in the desert, to give drink to my people, my chosen'
(Isa 43:19,20). Here God alludes to the condition of the children
of Israel in the wilderness of old, and implies they shall be in
a wilderness again; and as then he gave them water, and delivered
them from serpents, cockatrices, vipers, dragons, so he will do
now, now to his people, his chosen.

6. 'The Lord shall comfort Zion: he will comfort all her waste
places; and he will make her wilderness like Eden, and her desert
like the garden of the Lord; joy and gladness shall be found
therein, thanksgiving, and the voice of melody' (Isa 51:3).

See here are Zion's waste places, Zion's wilderness, forest, or
Lebanon. Next here is a promise that he will comfort her; and
what doth this suppose but that she was in her wilderness state,
uncomfortable at least as to her outward peace, her liberty, and
gospel privileges and beauties? Then here is the comparison, by
which he illustrates his promise as to what degree and pitch he
will comfort her. 'He will make her wilderness like Eden, and her
desert like the garden of the Lord.' The effects of all which will
be she will have joy and gladness; she will be thankful, and be
melodious in her voice, in her soul to the Lord. This, I say, will
follow upon her deliverance from her desert, her wilderness, her
desolate, and comfortless state: all which is more fully expressed
by her repeated hallelujahs (Rev 19:1-6). Which hallelujahs there
are the effect of her deliverance from the rage of the beast
and great whore, of whose greatness and ruin you read in the two
foregoing chapters. Now, I say, since the church was to be in
a wilderness condition under the gospel; and since we have this
house of the forest of Lebanon so particularly set forth in the
Scriptures; and also since this house, its furniture, its troubles,
and state, do so paint out this church in this wilderness state,
I take it to be for that very thing designed, that is to say, to
prefigure this church in this her so solitary and wilderness state.

[CONCLUSION.]

We will now therefore here make a brief conclusion of all.

First. This may inform us of the reason of the deplorable state
of a professing people. It is allotted to them in this world to be
so. The world, and men of the world, must have their tranquility
here, and must be possest of all; this was foreshown in Esau, who
had of his sons many that were dukes and kings before there was
any king in Israel (Gen 36:31). God so disposing of things that
all may give place when his Son shall come to reign in Mount Zion,
and before his ancients gloriously, which coming of his will be
at the resurrection, and end of this world, and then shall his
saints reign with him; 'when Christ, who is our life, shall appear,
then shall ye also appear with him in glory' (Col 3:4).

Let not therefore kings, and princes, and potentates be afraid;
the saints that are such indeed, know their places, and are of a
peaceable deportment; 'the earth God hath given to the children of
men,' and his kingdom to the sons of God (Psa 115:16; Matt 25:34;
Luke 12:32).

I know there are extravagant opinions in the world about the
kingdom of Christ, as if it consisted in temporal glory in part,
and as if he would take it to him by carnal weapons, and so maintain
it in its greatness and grandeur; but I confess myself an alien
to these notions, and believe and profess the quite contrary, and
look for the coming of Christ to judgment personally, and betwixt
this and that, for his coming in Spirit, and in the power of his
word to destroy Antichrist, to inform kings, and so give quietness
to his church on earth; which shall assuredly be accomplished,[23]
when the reign of the beast, the whore, the false prophet, and of
the man of sin is out (2 Thess 2:8; Isa 49:23, 52:15, 60:3,10,11,16,
62:2; Rev 21:24).

Second. Let this teach men not to think that the church is cursed
of God, because she is put in a wilderness state. Alas, that is
but to train her up in a way of solitariness, to make her Canaan
the more welcome to her. Rest is sweet to the labouring man. Yea,
this condition is the first step to heaven; yea, it is a preparation
to that kingdom. God's ways are not as man's. 'I have chosen thee,'
saith he, 'in the furnace of affliction.' When Israel came out of
Egypt, they were led of God into the wilderness; but why? That he
might have them to a land, that he had espied for them, that he
might bring them to a city of habitation (Eze 20:6; Psa 107:1-7).

The world know not the way of the Lord, nor the judgment of our
God. Do you think that saints that dwell in the world, and that
have more of the mind of God than the world, would, could so rejoice
in God, in the cross, in tribulations and distresses, were they
not assured that through many tribulations is the very roadway to
heaven (Acts 14:22).

Let this then encourage the saints to hope, and to rejoice in hope
of the glory of God, notwithstanding present tribulations. This
is our seed-time, our winter; afflictions are to try us of what
mettle we are made; yea, and to shake off worm-eaten fruit, and
such as are rotten at core. Troubles for Christ's sake are but
like the prick of an awl in the tip of the ear, in order to hang
a jewel there.

Let this also put the saints upon patience: when we know that
a trial will have an end, we are by that knowledge encouraged to
exercise patience. I have a bad master, but I have but a year to
serve under him, and that makes me serve him with patience; I have
but a mile to go in this dirty way, and then I shall have my path
pleasant and green, and this makes me tread the dirty way with
patience. I am now in my rags, but by that a quarter of a year is
come and gone, two hundred a year comes into my hand, wherefore I
will wait, and exercise patience. Thus might I multiply comparisons.
Be patient then, my brethren; but how long? to the coming of the
Lord. But when will that be? the coming of the Lord draws nigh.

'Be patient,' my brethren, be long patient, even 'unto the coming
of the Lord. Behold, the husbandman waiteth for the precious fruit
of the earth, and hath long patience for it, until he receive the
early and latter rain. Be ye also patient; stablish your hearts:
for the coming of the Lord draweth nigh' (James 5:7,8).

FOOTNOTES:

1. The second month in the Hebrew calendar began April 7.--Ed.

2. A common expression for difference.--'What's the odds between
us?'--Ed.

3. The churches of Christ have suffered under bitter persecution,
and been in a wilderness state, from the primitive times, through
Popish days, and under the relentless cruelties suffered by the
Covenanters and Nonconformists from the Church of England. As the
gospel spreads, it humanizes and softens the hearts even of the
rebellious. The dread fire no longer consumes the cedars of Lebanon.
Still there remains the contemptuous sneer, the scorn, the malice
of the soul, against Christ and his spiritual seed. Not many years
since the two daughters of an evangelical clergyman, a D.D., came
out, from strong and irresistible conviction, and united with one
of the straitest sects of Dissenters--the Plymouth Brethren. The
unhappy parent could not brook the insult to his order, and died
insane.--Ed.

4. Bunyan not only experienced the richest enjoyments in jail,
but it is very probable that his life was saved for a few years
by his having lain in prison during the violent heat and storm of
persecution which raged in the early part of the reign of Charles
II. Thus God mysteriously restrains the wrath of man, and makes
it to praise him. The damp unwholesome dungeon, intended for his
destruction, crowned him with peculiar honour, because, as in his
Patmos, he there wrote his immortal book.--Ed.

5. Pill, to rob; poll, to exact, to extort. 'The church is pilled
and polled by its own flocks.'--South, Ser. 11. v. 5.--Ed.

6. Maundrel measured a cedar which was thirty-six feet six inches
in girth, and one hundred and eleven feet in the spread of its
boughs; the foliage is ever green, and it mounts up to an enormous
height.--Ed.

7. It is one of the strongest proofs that the human mind is disordered
by sin, that man is by nature senseless to the sublime truths of
Christianity--the beam, the truth which saves the world from utter
moral desolation. What wonders open before the eyes of the young
convert, stretching far away into that heavenly and eternal
felicity which had been shut out from his vision by the gloom of
death! Life and immortality is brought to light. His life, and
all other things, become but dross, that he may win Christ, and
maintain his cause in the world.--Ed.

8. All men have the same Bible, but all have not sought for spiritual
discernment. The Beast, whether of Rome, Greece, or England, that
looks through the Word to find some plausible means of tyrannising
over the soul, by preventing man from using his own eyes in seeking
salvation, whether it be by church canons or acts of Parliament
interfering with the exercise of private judgment, is an enemy
to, and hater of, the true light.--Ed.

9. Humanity, in its usual acceptation, means the inferiority of
man to the divine or angelic nature, but superiority to the mere
animal or brute creation. 'The nature of man, wherein he is
lesse than God Almighty, and excellynge not withstandyng al other
creatures in erth, is called humanitie.'--Sir T. Eliot. Bunyan's
illustration of the word is curious.--Ed.

10. A common mode of picturing the virgin Mary for the devotee of
Popery to worship, is a whole length beautiful woman, with rays
as of the sun shooting out all round her, standing upon the moon,
and upon her head a splendid crown ornamented with twelve stars.
Under such a disguise, who would expect to find 'the well-favoured
harlot establishing a throne for Satan?'--Ed.

11. Inventions, fictions, fables.--Ed.

12. The Hebrew words translated in the authorized version of the
Bible, 'And a target' or gorget 'of brass,' are rendered, in all
the earlier versions, 'And a shield of brass.' Perhaps a cuirass; it
was evidently defensive brass armour, worn between the shoulders.--Ed.

13. No formal service such as that of the temple. While the churches
are in the wilderness, suffering under the fangs of Antichrist,
religious services must be adapted to their circumstances. At times
fervent silent prayer, unheard on earth, but recorded in heaven;
at other times in an upper chamber or a forest, afraid to sin,
lest it should bring the enemy upon them. How ought we to bless
God for giving us the full enjoyment of public worship, even while
in the wilderness.--Ed.

14. One of the popular delusions of our day is, that all sects
have been intolerant and persecutors when they had the opportunity.
This is a gross falsehood. Who can charge the Waldenses, Albigenses,
or Lollards with that spirit of Antichrist? Who dares charge the
Quakers with a persecuting spirit? They had the full opportunity
when governing Pennsylvania. Who can accuse the Baptists with
injuring those who differed from them when Roger Williams and his
Baptist brethren obtained the charter of Rhode Island, with full
power to rule themselves by any form of government they preferred?
His magna charta concludes with these words, 'And let the saints
of the Most High walk in this colony without molestation, in the
name of Jehovah their God, for ever and ever.' And it has never
been violated. Persecution has never sullied its annals. Freedom
to worship God was the desire of its founder--for himself and of
all; and he nobly endured till it was accomplished.--Ed.

15. This word was used by Fox in translating the letter of Algerius;
I cannot find it in any dictionary. It probably refers to this
poor prisoner for Christ being confined in a 'soler,' or room,
close under the roof of his prison, in which an Italian sun must
have rendered the heat intense. The word 'sooly' may be derived
from the Anglo-Saxon 'swool,' sultry; the Dutch use swoel, zoel,
and zoelheid, for heat and sultry heat.--Ed.

16. The obsolete verb, to kill.--Ed.

17. This is a curious mode of expressing the awful gradation of
a sinner. 1. To go in the way of sinners. 2. To enter into their
counsels. 3. To sit in the scorner's seat, here called 'the chair
of pestilence.' This is from the vulgate Latin, which renders it
pestilentiae.--Ed.

18. Pomponius Algerius, born in Capua, a young man of great learning,
was student in the University of Padua, where he, not being able
to conceal the verity of Christ's gospel which he learned by the
heavenly teaching of God's grace, ceased not, both by doctrine
and example of life, to inform as many as he could in the same
doctrine, and to bring them to Christ; for which he was accused of
heresy, and brought to Rome, where he was burned alive. He wrote
this letter while in prison at Venice.--See Fox's Acts and Monuments,
edit. 1631. vol. ii. p. 181.

Mr. Southey thought that this letter gave Bunyan some germ of his
Pilgrim's Progress!! He takes it from the words, 'In this world
there is no mansion firm for me, and therefore I will travel up to
the New Jerusalem, which is in heaven.'--Life of Bunyan, p. xc.--Ed.

19. Thus the blood of the martyrs was the seedtime of the church,
and it produced an abundant harvest. That God suffered the choicest
of his saints to pass through such dreadful sufferings in their
way to glory, is a proof that God's ways are not our ways, but
they are infinite in wisdom and mercy.--Ed.

20. Consult Bunyan's admirable treatise, Of Antichrist and his
Ruin.

21. How easily is this riddle resolved by those who visit the
afflicted. The Christian poor beat the rich out and out in charity.
The poor mother rises long before her usual time, and having fitted
her own children for school, runs to her sick neighbour to do the
same for her little ones, frequently sharing with them her own
children's food; and then, like an angel of mercy, watches over and
comforts her sick neighbour. Such is the unostentatious Christian
charity found among the Christian poor. O that it may more and
more abound.--Ed.

22. These home-thrusts at conscience, so constantly met with in
Bunyan's works, should have the effect of exciting us to solemn
self-examination. May we never be contented with the porch, but
enter and enjoy the riches of Divine grace.--Ed.

23. The gradual spread of the gospel, like the leaven, must
eventually leaven the whole. How astonishing has been its progress
since Bunyan entered the celestial city. If his happy spirit
hovers as a guardian angel about the saints at Bedford, how must
he rejoice in the change. The iron hand of despotic oppression
laid low; his old prison swept away; the meetings in dells, and
woods, and barns, exchanged for large and commodious places of
worship. How he must wonder at our want of gratitude, and love,
and zeal, in return for such mercies.--Ed.

***

THE WATER OF LIFE;

OR,

A DISCOURSE SHOWING THE RICHNESS AND GLORY

OF THE

GRACE AND SPIRIT OF THE GOSPEL,

AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE.

BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'--Revelation
22:17

London: Printed for Nathanael Ponder, at the Peacock in the Poultry,
1688.

ADVERTISEMENT BY THE EDITOR.

Often, and in every age, the children of God have dared to doubt the
sufficiency of divine grace; whether it was vast enough to reach
their condition--to cleanse them from the guilt of all their
sins--and to fit their souls to dwell with infinite holiness
in the mansions of the blessed. To solve these doubts--to answer
these anxious inquiries, Bunyan wrote many of his works; for although
he was a Boanerges, or son of thunder, to awaken the impenitent,
he was eminently a Barnabas--a son of consolation--an evangelist
to direct the trembling inquirer to Christ the way, the truth, and
the life. He proclaims first, from his own experience, that there
is 'Grace abounding to the Chief of Sinners'; then he proclaims
'Good News for the Vilest of Men, the Jerusalem Sinner is
Saved'--'Christ is an Advocate'--'Christ is a complete Saviour.'
Every one is invited with a 'Come and welcome to Jesus Christ.'
There is 'Justification by his Righteousness'--'Salvation by his
Grace.' 'He is a Throne of Grace' to which all are freely invited.
Even 'The Broken Heart is an acceptable sacrifice.' There is 'The
Holy City, New Jerusalem,' to receive such at the end of their
pilgrimage, and directions amply given to the pilgrim to guide
him in his progress to the celestial city; and he now introduces
us to a majestic overflowing river, 'The Water of Life,' sufficient
for the refreshment and solace of the myriads of God's saints
who have lived from the creation, and will live until the final
consummation of all things, when the prophet in holy vision saw
'a great multitude which no man could number, of all nations,
and kindreds, and people, stand before the throne, and before the
Lamb.' This work was the result of the author's mature experience,
being published by him during the last year of his eventful life.
In it he refers to one of those ten excellent manuscripts left
by him at his decease, prepared for the press, and afterwards
published by Mr. Doe. It is called, The Saint's Privilege and
Profit. The way in which he alludes to this, as if it had been
printed, shows that he had fully determined to publish it shortly,
and this, if it was needed, would confirm our confidence in those
treatises. He thus refers to it: 'Because I have spoken of this
thing, more particularly upon that text, 'Let us therefore come
boldly unto the throne of grace,' I shall therefore here say no
more.'

Two things are rather extraordinary with regard to this valuable
treatise on the Water of Life. One is, that although inserted in
every list of our author's works, both published by himself and by
his friends after his decease, it escaped the researches of Doe,
Wilson, Chandler, Whitfield, and others who collected and published
Bunyan's works, excepting only the edition with Mason's notes,
printed for A. Hogg about 1785. The other singular circumstance
is, that although the separate treatises of Bunyan were all most
wretchedly and inaccurately printed, the Water of Life has in
this respect suffered more than any other of his works. A modern
edition of this book, published at Derby by Thomas Richardson,
is, without exception, the most erroneously printed of all books
that have come under my notice. The Scriptures are misquoted--words
are altered so as to pervert the sense--whole sentences and
paragraphs, and even whole pages in three or four places, and, in
one instance, four consecutive pages, are left out!!! I should be
grieved if more penal enactments were added to our statutes, but
surely there should be some punishment for such a crime as this.
The other editions are more reputable, but very incorrect. One
of them bears the imprint of 'London, for James Bunyan, 1760.'
Another has 'London, sold by Baxter, Doolittle, & Burkit,' evidently
fictitious names, adopted from those three great authors. The
Pilgrim's Progress was twice published by D. Bunyan, in Fleet
Street, 1763 and 1768; and the Heavenly Footman, 'London, sold by
J. Bunyan, above the Monument.' All these are wretchedly printed,
and with cuts that would disgrace an old Christmas carol. Thus
the public have been imposed upon, and thus the revered name of
Bunyan has been sacrificed to the cupidity of unprincipled men.
Had his works been respectably printed they would have all been
very popular and useful, and his memory have been still more
venerated.

To attract his readers to come personally, and partake the blessings
imparted by the water of life, Bunyan shows that, as a medicine,
it alone is the specific to cure the sin-sick soul--all other
applications must fail most fatally--'all other remedies come from
and return to the Dead Sea'--while the water of life issues from,
and leads the soul to, the throne of God. It cleanseth from the
old leaven. The Divine Physician is ever ready to administer to
the wearied soul. Be not misled by worldly-wisemen to take advice
of the doctor's boy, but go direct to Jesus; he is ready--he is
willing to cure and save to the uttermost. His medicine may be
sharp, but merely so as to effect the cure 'where bad humours are
tough and churlish.' 'It revives where life is, and gives life
where it is not. Take man from this river, and nothing can make
him live: let him have this water and nothing can make him die.'
The river of water of life allegorically represents the Spirit
and grace of God; thus the truth is mercifully set before us, for
'what is more free than water, and what more beneficial and more
desirable than life?' Vast and majestic rivers convey but a faint
idea of the immensity of Divine grace; in comparison with which
'the most mighty mountain dwindles into the least ant's egg or
atom in the world.' A stream of grace issued from the same source
during the patriarchal dispensation, and then mankind were directed to
it by immediate revelation, or by the tradition of their fathers.
It extended under the Jewish or Levitical law, in its course passing
through the temple, issuing from under the threshold of God's
house, revealed by types, and shadows, and an earthly priesthood,
and then 'grace ran but slowly because Jesus was not glorified.'
Now it flows like a majestic river from the throne of God, open to
all, without limit of family or nation, revealed to every creature
by the volume of inspiration. This water admits no mixture--it
is pure and perfect as its origin--free as the air we breathe to
sustain life. 'There is no grudge, or a piece of an upbraiding
speech heard therein.' Any attempt to mix with it human merits
destroys all its efficacy. In it, and in it only, spiritual life,
exciting to works of mercy, and giving sure hopes of immortal
bliss, is to be found. God's children can no more live separated
from this river than fish can live out of water. As a fish, by
natural instinct, avoids foul and unwholesome water, so a Christian
has spiritual powers to judge of the purity of doctrine. Like the
manna from heaven, and our daily bread, it must be supplied day
by day. No church cistern of works of supererogation can supply
this pure water. All such pretended supplies are poisonous. It
must come direct from heaven without human interference. Those
only who spiritually thirst will seek it. Some prefer wine that
perisheth in the using, while this water, once received, becomes
a well-spring of living waters, springing up into everlasting life.
How marvellous that river which swallows up all the impurities of
the myriads of the redeemed, so that they are seen no more for
ever. These are the truths pressed upon our attention in this
treatise. Well may our venerated Bunyan say, while richly enjoying
the blessings of this river of grace, just before he waded through
the black river which absorbs our earthly bodies--'O grace! O happy
church of God! all things that happen to thee are, for Christ's
sake, turned into grace!' It is a river that so reflects the
splendour of God, that the first sight of it was to Paul above
the brightness of the sun; a light that did, by the glory of it,
make dark to him all the things in the world.

Reader, may your soul and mine be abundantly refreshed from this
inexhaustible river, the streams whereof make glad the city of
God.

GEO. OFFOR.


THE EPISTLE TO THE READER.

COURTEOUS READER,

I have now presented thee with something of a discourse of the
water of life and its virtues; therefore, thou mayest, if thou
wilt, call this book Bunyan's Bill of his Master's Water of Life.
True, I have not set forth at large the excellent nature and
quality thereof, nor can that so be done by the pen or tongue of
men or angels. Yet this I have said, and so saying, said truly,
that whosoever shall drink of this water shall find it in him a
well of water; and not only so, but a well springing up in him to
everlasting life, let his disease be what it will. And as men, in
their bills for conviction to readers, do give an account to the
country of the persons cured, and the diseases that have been
removed by liquors and preparations, they have made for that end, so
could I, were it not already (by Holy Writ) done by an infallible
pen to my hand, give you accounts of numberless numbers that have
not only been made to live, but to live for ever, by drinking
of this water, this pure water of life. Many of them indeed are
removed from hence, and live where they cannot be spoken with was
yet; but abundance of them do still remain here, and have their
abode yet with men.

Only, if thou wouldst drink it, drink it by itself, and that thou
mayest not be deceived by that which is counterfeit, know it is
as it comes from the hand of our Lord, without mixture, pure and
clear as crystal. I know there are many mountebanks in the world,
and every of them pretend they have this water to sell; but my
advice is, that thou go directly to the throne thyself (Heb 4:16);
or as thou art bidden come to the waters (Isa 55:1), and there
thou shalt be sure to have that which is right and good, and that
which will certainly make thee well, let thy disease, or trouble,
or pain, or malady, be what it will. For the price, care not for
that, it is cheap enough, this is to be had without money or price.
'I will give,' saith God and the Lamb, 'unto him that is athirst,
of the fountain of the water of life freely' (Rev 21:6). Hence
he says again, 'Whosoever will, let him take the water of life
freely' (Rev 22:17). So that thou hast no ground to keep back
because of thy poverty; nay, for the poor it is prepared and set
open, to the poor it is offered, the poor and needy may have it
of free cost (Isa 41:17,18).[1]

But let it not be slighted because it is offered to thee upon terms
so full, so free. For thou art sick, and sick unto death, if thou
drinkest not of it, nor is there any other than this that can heal
thee, and make thee well. Farewell. The Lord be thy physician! So
prays thy friend,

JOHN BUNYAN.


THE WATER OF LIFE.

'AND HE SHOWED ME A PURE RIVER OF WATER OF LIFE, CLEAR AS CRYSTAL,
PROCEEDING OUT OF THE THRONE OF GOD AND OF THE LAMB.' Revelation
22:1

These words are part of that description that one of the seven
angels, which had the seven vials full of the seven last plagues,
gave unto John of the New Jerusalem, or of the state of that gospel
church, that shall be in the latter days (Rev 21:9). Wherefore he
saith, 'And he showed me'; HE, the angel, showed me it.

In the text we have these things to consider of,

FIRST. The matter, the subject matter of the text, and that is the
water of life. 'He showed me the water of life.' SECOND. We have
also here the quantity of this water showed to him, and that is
under the notion of a river: 'He showed me a river of water of
life.' THIRD. He shows him also the head, or well-spring, from
whence this river of water of life proceeds, and that is, 'the
throne of God and of the Lamb.' 'He showed me a river of water
of life, proceeding out of the throne of God, and of the Lamb.'
FOURTH. We have also here the nature and quality of this water;
it is pure, it is clear as crystal: 'And he showed me a pure river
of water of life, clear as crystal, proceeding out of the throne
of God and of the Lamb.'

[THE WATER OF LIFE.]

[FIRST.] We will begin with the first of these, to wit, with the
matter, the subject matter of the text, which is, THE WATER OF
LIFE. These words, water of life, are metaphorical, or words by
which a thing most excellent is presented to and amplified before
our faces; and that thing is the Spirit of grace, the Spirit and
grace of God. And the words, water of life, are words most apt to
present it to us by; for what is more free than water, and what
more beneficial and more desirable than life? Therefore I say it
is compared to, or called, the water of life. He showed me the
water of life.

That it is the Spirit of grace, or the Spirit and grace of God,
that is here intended: consider, FIRST, the Spirit of grace is in
other places compared to water: and, SECOND, it is also called the
Spirit of life. Just as here it is presented unto us, 'He showed
me the water of life.'

FIRST. The spirit of grace is compared to water. 'Whosoever,'
saith the Lamb, 'drinketh of the water that I shall give him,
shall never thirst; but the water that I shall give him shall be
in him a well of water springing up into everlasting life' (John
4:14). What can here by water be intended, but the Spirit of grace
that this poor harlot, the woman of Samaria, wanted, although
she was ignorant of her want, as also of the excellency thereof?
Which water also is here said to be such as will spring up, in
them that have it, as a well into everlasting life.

Again, 'In the last day, that great day of the feast, Jesus stood
and cried, saying, If any man thirst, let him come unto me and
drink.' But of what? Why of his rivers of living waters. But what
are they? Why he answers, 'This spake he of the Spirit, which they
that believe on him should receive' (John 7:37-39).

Yes, the prophets and servants of God in the Old Testament, did
take this water of life for the Spirit of grace that should in the
latter days be poured out into the church. Hence, Isaiah calls
water God's Spirit and blessing, and Zechariah, the Spirit of grace.
'I will pour water upon him that is thirsty, and floods upon the
dry ground: I will pour my Spirit upon thy seed, and my blessing
upon thine offspring' (Isa 44:3). And Zechariah saith, 'I will pour
upon the house of David, and upon the inhabitants of Jerusalem,
the spirit of grace and of supplication,--and they shall mourn,'
&c. (Zech 12:10). Behold, in all these places the Spirit of grace
is intended, and for our better understanding it is compared to
water, to a well of water, to springs of water, and to floods of
water.

SECOND. It is also called the Spirit of life, [either] more closely,
[or] more openly.

More closely, where it is called 'living water,' 'that living water,'
and 'water springing up into everlasting life' (John 4:10,11,14,
7:38).

Then more openly or expressly it is called 'the Spirit of life.'
'And after three days and an half, the Spirit of life from God
entered into them, and they stood upon their feet' (Rev 11:11).

From hence, therefore, I conclude, that by these terms, water of
life, is meant the Spirit of grace, or the Spirit and grace of
the gospel. And the terms are such as are most apt to set forth
the Spirit and grace of the gospel by: for,

[First. The term WATER.]

1. By this term, WATER, an opposition to sin is presented unto
us. Sin is compared to water, to deadly waters, and man is said to
drink it, as one that drinketh waters. 'How much more abominable
and filthy is man, which drinketh iniquity like water?' (Job
15:16). So, then, that grace and the Spirit of grace is compared
to water, it is to show what an antidote grace is against sin;
it is, as I may call it, counter poison to it. It is that ONLY
thing by the virtue of which sin can be forgiven, vanquished, and
overcome.

2. By this term WATER, you have an opposition also to the curse,
that is due to sin, presented unto you. The curse, is compared to
water; the remedy is compared to water. Let the curse come into
the bowels of the damned, saith the psalmist, like water (Psa
109:18). The grace of God also, as you see, is compared to water.
The curse is burning; water is cooling: the curse doth burn with
hell-fire; cooling is by the grace of the holy gospel: but they
that overstand the day of grace, shall not obtain to cool their
tongues so much of this water as will hang on the tip of one's
finger (Luke 16:24,25).[2]

3. Water is also of a spreading nature, and so is sin; wherefore
sin may for this also be compared to water. It overspreads the
whole man, and infects every member; it covereth all as doth water.
Grace for this cause may be also compared to water; for that it
is of a spreading nature, and can, if God will, cover the face of
the whole earth; of body and soul.

4. Sin is of a fouling, defiling nature; and grace is of a washing,
cleansing nature; therefore grace, and the Spirit of grace,
is compared to water. 'I will,' saith God, 'sprinkle clean water
upon you, [my Spirit, v 27] and ye shall be clean: from all your
filthiness, and from all your idols, will I cleanse you' (Eze
36:25).

5. Water; the element of water naturally descends to and abides
in low places, in valleys and places which are undermost; and the
grace of God and the Spirit of grace is of that nature also; the
hills and lofty mountains have not the rivers running over the
tops of them; no, though they may run 'among them.' But they run
among the valleys: and 'God resisteth the proud, and giveth grace
unto the humble,' 'to the lowly' (John 4:6; 1 Peter 5:5; Prov
3:34).

6. The grace of God is compared to water, for that it is it which
causeth fruitfulness; water causeth fruitfulness, want of water
is the cause of barrenness; and this is the reason why the whole
world is so empty of fruit to Godward, even because so few of the
children of men have the Spirit of grace in their hearts. But,

[Second. The term LIFE.]

As there is a great special signification in this term WATER, so
there is in this term LIFE, water of life. 'He showed me the water
of life.' In that, therefore, there is added to this word water,
that of life, it is, in the general, to show what excellent virtue
and operation there is in this water. It is aquae vitae, water of
life, or water that hath a health and life in it. And this term
shows us,

1. That the world of graceless men are dead; dead in trespasses
and sins (John 5:21,25; Eph 2:1; Col 2:13). Dead, that is, without
life and motion Godward, in the way of the testament of his Son.

2. It also shows us that there is not any thing in the world, or
in the doctrine of the world, the law, that can make them live.
Life is only in this water, death is in all other things.[3] The
law, I say, which is that that would, if anything in the whole
world, give life unto the world, but that yet killeth, condemneth,
and was added that the offence might abound; wherefore there is
no life either in the world or in the doctrine of the world. It
is only in this water, in this grace of God, which is here called
the after of life, or God's aquae vitae.[4]

3. It is also called the water of life to show that by the grace
of God men may live, how dead soever their sins have made them.
When God will say to a sinner, 'live,' though he be dead in his
sins, 'he shall live.' 'When thou wast in thy blood, I said unto
thee, Live; yea, when thou wast in thy blood, I said, Live' (Eze
16:6). And again, 'The dead shall hear the voice of the Son of
God; and they that hear shall live' (John 5:25). That is, when
he speaks words of grace, and mixeth those words with the Spirit
and grace of the gospel, then men shall live; for such words so
attended, and such words only, are spirit and life. 'The words
that I speak unto you,' saith Christ, 'they are spirit, and they
are life' (John 6:63).

4. In that this grace of God is here presented unto us under the
terms of water of life, it is to show that some are sick of that
disease that nothing can cure but that. There are many diseases
in the world, and there are also remedies for those diseases;
but there is a disease that nothing will, can, or shall cure, but
a dram of this bottle, a draught of this aquae vitae, this water
of life. This is intimated by the invitation, 'let him take the
water of life freely' (Rev 22:17). And again, 'I will give unto
him that is athirst of the fountain of the water of life freely'
(Rev 21:6). This is spoken to the sick, to them that are sick of
the disease that only Christ, as a physician, with his water of
life, can cure (Mark 2:17). But few are sick of this disease, but
few know what it is to be made sick of this disease.[5] There is
nothing can make sick of this disease but the law and sin, and
nothing can cure but the grace of God by the gospel, called here
the water of life.

[THE GREATNESS AND ABUNDANCE OF THE WATER OF LIFE.]

[SECOND.] We come now to discourse of the second thing with which
we are presented by the text, and that is, the quantity that there
is of this water of life. It is a RIVER--'He showed me a river of
water of life.' Waters that are cordial, and that have in them a
faculty to give life to them that want it, and to maintain life
where it is, are rare and scarce, and to be found only in close
places and little quantities; but here you see there is abundance,
a great deal, a RIVER, a river of water of life. In my handling
of this point I will show you,

FIRST. What a river of water of life this is. SECOND. And then
draw some inferences therefrom.

FIRST. What a river this is, this river of water of life.[6]

First. It is a deep river. It is a river that is not shallow, but
deep, with an 'O the depth!' (Rom 11:33). 'I will make their waters
deep, saith God' (Eze 32:14). And again, they 'have drunk of the
deep waters' (Eze 34:18). A river of water of life is much, but
a deep river is more. Why, soul-sick sinner, sin-sick sinner, thou
that art sick of that disease that nothing can cure but a potion
of this river of the water of life, here is a river for thee,
a deep river for thee. Those that at first are coming to God by
Christ for life, are of nothing so inquisitive as of whether there
is grace enough in him to save them. But, for their comfort, here
is abundance, abundance of grace, a river, a deep river of the
water of life, for them to drink of.

Second. As this river is deep, so it is wide and broad (Eph 3:18;
Job 11:9). Wherefore, as thou art to know the depth, that is, that
it is deep, so thou art to know its breadth, that is, that it is
broad; it is broader than the sea, a river that cannot be passed
over (Eze 47:5). Never did man yet go from one side of this river
to the other when the waters indeed were risen; and now they are
risen, even now they proceed out of the throne of God and of the
Lamb too. Hence this grace is called 'the unsearchable riches of
Christ' (Eph 3:8). Sinner, sick sinner, what sayest thou to this?
Wouldst thou wade? wouldst thou swim? here thou mayest swim, it
is deep, yet fordable at first entrance. And when thou thinkest
that thou hast gone through and through it, yet turn again and try
once more, and thou shalt find it deeper than hell, and a river
that cannot be passed over. If thou canst swim, here thou mayest
roll up and down as the fishes do in the sea.[7] Nor needest thou
fear drowning in this river, it will bear thee up, and carry thee
over the highest hills, as Noah's waters did carry the ark. But,

Third. As this river of water of life is deep and large, so it is
a river that is full of waters. A river may be deep and not full.
A river may be broad and not deep. Aye, but here is a river deep
and broad, and full too. 'Thou waterest it; thou greatly enrichest
it with the river of God, which is full of water' (Psa 65:9).
Full of grace and truth. Fill the water-pots, saith Christ, up to
the brim. The waters of a full cup the wicked shall have; and a
river full of the water of life is provided for those who indeed
have a desire thereto.

Fourth. As this river is deep, broad, and full, so it still
aboundeth with water. The waters, says the prophet, 'were risen'
(Eze 47:4). Hence, the Holy Ghost saith, God causeth the waters to
flow (Psa 147:18). And again, 'And it shall come to pass in that
day [the day of the gospel] that the mountains shall drop down
new wine, and the hills shall flow with milk, and all the rivers
of Judah shall flow with waters, and a fountain shall come forth
of the house of the Lord, and shall water the valley of Shittim'
(Joel 3:18). When a river overflows it has more water than its
banks can bound: it has water. 'Behold, he smote the rock, that
the waters gushed out, and the streams overflowed' (Psa 78:20).
This river of water of life, which is also signified by these
waters, is a river that abounds and that overflows its banks in an
infinite and unspeakable manner. Thus much for the river, to wit,
what a river of water of life it is. It is a river deep, broad,
full, and abounding with this water, with this Spirit and grace
of the gospel.

[Inferences to be drawn from this term RIVER.]

SECOND. Now I shall come to draw some inference from it, that is,
from this term, a river. A river of water of life.

First. Then, a river is water that is common, common in the
streams, though otherwise in the head. This river proceeds out
of the throne, and so, as to its rise, it is special; it is also
called the water of life, and as it is such, it is special; but
as it is a river it is common, and of common use, and for common
good. Hence the grace of God is called the common salvation (Jude
3), for that by the word there is no restraint, no denial to or
forbidding of any that will, from receiving thereof.

And whosoever will, let him take the water of life freely (Rev
22:17). What can more fully declare the commonness of a thing? Yea,
this river is called, at the very head of it, an 'open fountain,'
a fountain opened to the house of David and to the inhabitants
of Jerusalem (Zech 13:1). And by David or Judah and Jerusalem is
comprehended every soul that would drink of the water of life or
living water. And hence it is that this river is said to 'go down
into the desert and go into the sea,' where all kinds of fishes
are (Eze 47:8). By sea is meant the world, and by fish the people,
and thither shall run this river of water of life. But,

Second. Though a river, in the streams of it, is common, yet a
river, as it passes through a country or province, will choose
its own way, it will run in the valleys, in the plains, not over
steeples and hills. It will also fetch its compasses and circuits;
it will go about and reach hither and thither, and according to
its courses it will miss by its turnings what places and people it
lists, yet it is common, for that it lies open, yet it is common
for all the beasts of the field. There is, therefore, a difference
to be put betwixt the commonness of a thing and its presence. A
thing may be common, yet far enough off of thee. Epsom, Tunbridge
waters, and the Bath, may be common, but yet a great way off
of some that have need thereof.[8] The same may be said of this
river, it is common in the streams, but it runs its own circuit,
and keeps its own water-courses. 'He sendeth the springs into
the valleys which run among the hills' (Psa 104:10). Indeed, he
openeth his river in high places, in his throne, and of the Lamb,
but still they run in the midst of the valleys to water the humble
and the lowly. Wherefore, they that thirst and would drink are bid
to come down to the waters--'Ho, every one that thirsteth, come
ye to the waters, and he that hath no money, come ye, buy,' &c.
(Isa 55:1). And again, 'If any man thirst, let him come unto me
and drink' (John 7:37). The waters are common, but you must come
to them, to them where they are, or you will be nothing the better
for them. 'Come ye to the waters.'

Third. This water of life is called a river, to intimate to you
by what store of the same it is supplied. All rivers have the sea
for their original: 'All the rivers run into the sea, yet the sea
is not full; unto the place from whence the rivers come, thither
they return again' (Eccl 1:7).[9] And so this river of water of
life is said to proceed out of the throne, as out of a place where
it breaketh out, but the original is the sea, the ocean of grace,
which is an infinite Deity. 'Thou wilt cast all their sins into
the depths of the sea, into the depth of the sea of thy grace'
(Micah 7:19). Rivers, when they are broken up, do with their
gliding streams carry away a great deal of the filth, which from
all parts of the countries through which they run, is conveyed
into them; and they carry it away into the sea, where it is
everlastingly swallowed up.[10] And, O! the filth that is cast
into this river of God! and, O! how many dirty sinners are washed
white therein, for by its continual gliding away, it carrieth that
filth into the midst of the sea.

A river will take away the very stink of a dead dog: nor doth
all the soil and draught that is cast into the rivers, cause that
those that can should be afraid to make use thereof: all that have
need do betake themselves to this river notwithstanding. But how
much more virtue is there in this sweet river of grace that is
designed, yea, opened on purpose, to wash away sin and uncleanness
in, to carry away all our filth, and to remain as virtuous still!

Fourth. It is called a river, to show that it yields a continual
supply, as I may call it, of new and fresh grace. Rivers yield
continually fresh and new water. For though the channel or
watercourse in which the water runs is the same, yet the waters
themselves are always new. That water that but one minute since
stood in this place or that of the river, is now gone, and new
and fresh is come in its place. And thus it is with the river of
God, which is full of water; it yieldeth continually fresh supplies,
fresh and new supplies of grace to those that have business in
those waters. And this is the reason that when sin is pardoned,
it seems as if it were carried away. Those waters have, with their
continual streams, carried away the filth of the sinner form before
his face. It is not so with ponds, pools, and cisterns; they will
be foul and stink, if they be not often emptied, and filled again
with fresh water. We must then put a difference between the grace
that dwelleth in us, and this river of water of life. We are but
as ponds, pools, and cisterns, that can hold but little, and shall
also soon stink, notwithstanding the grace of God is in us, if we
be not often emptied from vessel to vessel, and filled with fresh
grace from this river (Jer 48:11). But the river is always sweet,
nor can all the filth that is washed out of the world make it stink,
or infect it: its water runs with a continual gliding stream, and
so carries away all annoyance, as was said, into the depth of the
sea.

Fifth. The grace of God is called a river, to show that it is only
suited to those who are capable of living therein. Water, though
it is that which every creature desireth, yet it is not an element
in which every creature can live. Who is it that would not have
the benefit of grace, of a throne of grace? But who is it that can
live by grace? Even none, but those whose temper and constitution
is suited to grace. Hence, as the grace of God is compared to a
RIVER, so those that live by grace are compared to FISH: for that
as water is that element in which the fish liveth, so grace is
that which is the life of the saint. 'And there shall be a very
great multitude of fish, because these waters shall come thither;
for they shall be healed, and everything shall live whither the
river cometh' (Eze 47:9). Art thou a fish, O man, art thou a fish?
Canst thou live in the water; canst thou live always, and nowhere
else, but in the water? Is grace thy proper element? The fish
dieth if she be taken out of the water, unless she be timely put
in again; the saint dieth if he be not in this river. Take him
from this river, and nothing can make him live; let him have water,
water of life enough, and nothing can make him die.

I know that there are some things besides fish, that can make
a shift to live in the water; but the water is not their proper,
their only proper element. The frog can live in the water, but
not in the water only; the otter can live in the water, but not in
the water only. Give some men grace and the world, grace and sin;
admit them to make use of their lusts for pleasure, and of grace
to remove their guilt, and they will make a pretty good shift, as
we say; they will finally scrabble on in a profession; but hold
them to grace only, confine their life to grace, put them into
the river, and let them have nothing but river, and they die; the
word, and way, and nature of grace, is to them as light bread,[11]
and their soul can do no other but loath it, for they are not
suited and tempered for that element. They are fish, not frogs,
that can live in the river, as in their only proper element.
Wherefore, the grace of God, and Spirit of grace, is compared to
a river, to show that none but those can live thereby whose souls
and spirits are suited and fitted thereto.

Sixth. The grace, and Spirit of grace of God, is called or compared
to a river, to answer those unsatiable desires, and to wash away
those mountainous doubts that attend those that indeed do thirst
for that drink. The man that thirsteth with spiritual thirst, fears
nothing more than that there is not enough to quench his thirst.
All the promises and sayings of God's ministers to such a man
seem but as thimbles instead of bowls (Psa 63:1, 143:6). I mean
so long as his thirst and doubts walk hand in hand together. There
is not enough in this promise; I find not enough in that promise
to quench the drought of my thirsting soul. He that thirsteth
aright, nothing but God can quench his thirst. 'My soul thirsteth
for God, for the living God' (Psa 42:2, 63:1, 143:6). Well, what
shall be done for this man? Will his God humour him, and answer his
desires? Mark what follows: 'When the poor and needy seek water,
and there is none,' (and they can find none, when all the promises
seem to be dry, and like clouds that return after the rain), 'and
their tongue faileth for thirst, I, the Lord, will hear them.'
Aye, but Lord, what wilt thou do to quench their thirst? 'I will
open rivers,' saith he, 'in high places, and fountains in the midst
of the valleys. I will make the wilderness a pool of water, and
the dry land springs of water' (Isa 41:17,18). Behold! here are
rivers and fountains, a pool, and springs, and all to quench the
thirst of them that thirst for God.

Wherefore, as I said, such provision for the thirsty intimates their
fears of want and the craving appetite of their souls after God.
Right spiritual thirst is not to be satisfied without abundance
of grace. And 'they shall be abundantly satisfied with the fatness
of thy house, and thou shalt make them drink of the river of thy
pleasures' (Psa 36:8).

Seventh. The grace of God is compared to a river, to show the
greatness of the family of God. He has a family, a great family,
and, therefore, it is not a little that must be provided for
them. When Israel went out of Egypt, and thirsted by the way, God
provided for them a river; he made it gush out of the rock; for,
alas! what less than a river could quench the thirst of more than
six hundred thousand men, besides women and children? (Psa 78:20).

I say, what less than a river could do it? When the people lusted
for flesh, Moses said, 'Shall the flocks and the herds be slain
for them to suffice them? or shall all the fish of the sea be
gathered together for them to suffice them?' (Num 11:22). Even
so could not less than a river sustain and suffice that great
people. Now his people in gospel days are not to be diminished,
but increased; and if then they had need of a river, surely now
of a sea; but the river is deep and broad, full, and abounds, or
rises with water, so it will suffice.

Eighth. The grace of God is compared to a river, perhaps to show
of what a low esteem it is with the rich and the full. The destitute
indeed embrace the rock instead of a shelter, and the poor and
needy, they seek water: but they that can drink wine in bowls,
that can solace themselves with, as they think, better things,
they come not to this river to drink; they never say they shall
die if they drink not of this water. It is, therefore, for the poor
and needy, God will lead THEM to his 'living fountains of waters,'
and will 'wipe away all tears from THEIR eyes' (Rev 7:17). And
thus I pass the second and come to the third particular, and that
is, to show the head and spring from whence this river proceeds,
or springs.

[THE HEAD OR WELL-SPRING OF THE WATER OF LIFE.]

[THIRD.] Rivers have their heads from whence they rise, out of
which they spring, and so, accordingly, we read this river has;
wherefore he saith, 'He showed me a pure river of water of life,
clear as crystal, proceeding out of the throne of God and of the
Lamb.'

[GOD.] God is here to be taken for the whole Godhead, Father, Son,
and Spirit, for that grace proceeds from them all; the grace of
the Father, the grace of the Son, and the grace of the Spirit is
here included. Hence, as the Father is called 'the God of grace'
(1 Peter 5:10): so the Son is said to be full of grace, grace to
be communicated (John 1:14-16), and the Holy Ghost is called 'the
Spirit of grace' (Heb 10:29). So then by this we perceive whence
grace comes. Were all the world gracious, if God were not gracious,
what was man the better? If the Father, or the Son, or the Holy
Ghost, are gracious, if they were not all gracious, what would it
profit? But now God is gracious, the three persons in the Godhead
are gracious, and so long they that seek grace are provided for;
for that, there proceeds from them a river, or grace like a flowing
stream; indeed the original of grace to sinners is the good will
of God; none can imagine how loving God is to sinful man. A little
of it is seen, but they that see most, see but a little.

[THE LAMB.] But there is added, 'and of the Lamb.' The Lamb is,
Jesus as sacrificed, Jesus as man, and suffering. Hence you have
the Lamb, at the first vision of the throne, set forth unto us,
that is, as slain. 'And I beheld, and lo, in the midst of the
throne and of the four beasts, and in the midst of the elders,
stood a Lamb as it had been slain' (Rev 5:6). Wherefore, by this
word Lamb, we are to understand who, or by what means, grace doth
now run from the throne of God, like a river, to the world. It is
because of, or through the Lamb. We are 'justified freely by the
grace of God through the redemption that is in Christ Jesus, whom
God hath set forth to be a propitiation, through faith in his blood'
(Rom 3:24). And again, 'We have redemption through his blood,'
even 'the forgiveness of sins, according to the riches of God's
grace' (Eph 1:7).

Nor doth the Lamb of God, by becoming a means, through death, of
the conveyance of grace to us, at all darken the nature or glory
of grace, but rather doth set it off the more. For wherein can
grace or love more appear than in his laying down his life for us?
I speak now of the grace of the Son. And wherein could the nature
and glory of grace of the Father more appear than in giving his
Son to death for us, that grace might, in a way of justice as
well as mercy, be bestowed upon the world? Wherefore, as he saith
here, that the river of water of life proceedeth from God, so he
adds that the Lamb, because he would have us while we are entangled
and overcome with this river of God's pleasure, not forget what
it cost the Lamb of God that this grace might come unto us.

For the riches of grace and of wisdom are, that grace comes to us
not only in a way of mercy and compassion, but in a way of justice
and equity; but that could be by no other means but by redeeming
blood. Which redeeming blood came not from us, nor yet through
our contrivance or advice; wherefore, whatever it is to the Lamb,
still all is of grace to us. Yea, the higher, the greater, the
richer is grace, by how much the more it cost the Father and the
Lamb, that we might enjoy it. When a man shall not only design
me a purse of gold, but shall venture his life to bring it to me,
this is grace indeed. But, alas! what are a thousand such short
comparisons to the unsearchable love of Christ.

The Lamb, then, is he from whom, by, or through whom the grace of
God doth come to us. It proceeds from the throne of God and of
the Lamb. And it proceeds from him now as a donator: from him, not
only as a means of conveyance, but as one that has power to give
grace; power, as he is the Son of Man. For as the Son of Man he
is the Lamb, and as he is the Lamb it cometh from him. 'The Son
of man hath power on earth to forgive sins' (Matt 9:6). And that
before he had actually paid to God the price of our redemption.
But how much more now? Wherefore Paul, in his prayer for grace
and peace for saints, supplicates both God and the Lamb--'Grace
be to you, from God our Father, and from the Lord Jesus Christ'
(Eph 1:2; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3).

'Proceeding out of the throne.' Formerly this river of water is
said to come from under the threshold of the house of the Lord (Eze
47:1). And it is, said again, they 'shall go out from Jerusalem,'
that is, the church or house of God still (Zech 14:8). In that
they are said to come out from under the threshold, it may be to
intimate that they ran but low formerly, if compared to what they
do now. Which might also be signified by this, that they 'issued
out,' that that issues out ordinarily comes forth but slowly.
Also the prophet saith, the first time he went through the waters,
they were but up to the ankles (Eze 47:3,4). But what is ankle-deep
to that which followeth after? It is said also to come out from
Jerusalem, where, I perceive, were no great rivers, to intimate,
that as long as the first priesthood, first temple, and type, were
in their splendour, only the shadow of heavenly things were in
use, and that then grace ran but slowly, nor would run much faster,
because Jesus was not yet glorified. For the Spirit and abundance
of grace was to be given not before but after his ascension.

Wherefore, now Jesus is ascended, now he is glorified, now grace
proceeds from the throne, not from the threshold of the house.
'He shewed me a pure river of water of life, clear as crystal,
proceeding out of the throne of God, and of the Lamb.'

THE THRONE. That of which the mercy-seat was a type, that which
is called the throne of grace (Exo 25:17; Heb 4:16). And it is
called the throne of grace, even, therefore, because it is that
from or out of which proceeds this river of water of life, this
overflowing grace of God. Now, it may be asked what is the throne
of grace? and I shall answer it is the humanity of Christ. He is
the throne, he is the Jacob in which God sitteth (Isa 22:22,23).
And he shall be for a glorious throne to his Father's house (Rev
3:7). The fulness of the Godhead dwells in him bodily; and God
was in Christ reconciling the world unto himself, nor can grace
come to men but by Christ, nor can God rest as to our salvation but
in him. But because I have spoken of this thing more particularly
upon that text, 'Let us therefore come boldly unto the throne of
grace,' &c., I shall, therefore, here say no more.

Only, methinks, it is a glorious title that the Holy Ghost has
given to the humanity of Christ, in that he calls it the throne
of God; and methinks he gives it the highest preference in that
he saith, out thence proceeds a pure river of water of life: we
will a little, therefore, speak something to this word--the throne,
the throne of God.

First. A throne is the seat of majesty and greatness; it is not for
things of an inferior quality to ascend or assume a throne. Now,
then, since this river of water of life proceeds from the throne,
it intimates, that in grace and mercy there is great majesty; for
grace, as it proceeds, has a voice from the throne. And, indeed,
there is nothing in heaven or earth that can so AWE the heart as
the grace of God (Hosea 3:5). It is that which makes a man fear,
it is that which makes a man tremble, it is that which makes a man
bow and bend, and break to pieces (Jer 32:9). Nothing has that
majesty and commanding greatness in and upon the hearts of the
sons of men as has the grace of God. So that, I say, when he saith
that this river of grace proceeds out of the throne of God, it is
to show us what a majesty, what a commanding greatness, there is
in grace. The love of Christ constraineth us.

When Moses went up to the mount the first time to receive the
law, he did exceedingly fear and quake. Why? because of the fire
and smoke, thick darkness and thunder, &c. But when he went up the
second time thither, 'he made haste and bowed his head toward the
earth, and worshipped.' But why? because it was before proclaimed that
'the Lord was merciful and gracious, long-suffering, and abundant
in goodness and truth; keeping mercy for thousands, forgiving
iniquity, and transgression, and sin,' &c. (Exo 34:6-9).

There is nothing overmastereth the heart like grace, and so obligeth
to sincere and unfeigned obedience as that. 'Examine me, O Lord,'
said David, 'and prove me; try my reins and my heart. For thy
loving kindness is before mine eyes: and I have walked in thy
truth' (Psa 26:2,3). Therefore, he saith again, O Lord our God,
'how excellent is thy loving kindness' in all the earth! and that
loving kindness is marvellous; for it has that majesty and that
excellent glory in it as to command the heart and subdue sin. And,
therefore, grace has given to it the title of sovereignty, or of
one that reigns. The throne is called 'the throne of grace' (Heb
4:16), that on which it sits and reigns, as well as that from whence
it proceeds: 'Grace reigns through righteousness unto eternal life
by Jesus Christ our Lord' (Rom 5:21).

Second. As a throne is a seat of majesty and greatness, and so
can awe, so it is the seat of authority and legislative power, and
so will awe; this is confirmed from what was said but now, 'grace
reigns.' Wherefore it is expected that they that hear the word of
God's grace should submit thereto, and that at their peril. 'He
that believes not shall be damned,' is a word of power, of law, and
of authority, and the contemner shall find it so. Grace proceeds
from the throne, from the throne of God and of the Lamb. Wherefore,
sinner, here is laid a necessity upon thee, one of the two must
be thy lot; either thou must accept of God's grace, and be content
to be saved freely thereby, notwithstanding all thy undeservings
and unworthiness, or else thou must be damned for thy rebellion
and for thy rejecting of this grace. Wherefore, consider with
thyself and think what is best to be done. Is it better that thou
submit to the grace and mercy of God, and that thou acceptest of
grace to reign for thee, in thee, and over thee, than that thou
shouldst run the hazard of eternal damnation because thou wouldst
not be saved by grace? Consider of this, I say, for grace is now
in authority, it reigns and proceeds from the THRONE. Now, you
know, it is dangerous opposing, rejecting, despising, or disowning
of them in authority; better speak against twenty than against
one that is in authority. If 'the wrath of a king is as messengers
of death' (Prov 16:14), if the wrath of the king 'is as the roaring
of a lion,' what is the wrath of God? (Prov 19:12). And you know,
to despise grace, to refuse pardon, to be unwilling to be saved
from the guilt and punishment due to treasons, the king's way,
since that also is the best way, how will that provoke? how hot
will that make wrath? But to accept of grace, especially when it
is free grace, grace that reigns, grace from the throne, how sweet
is it? 'His favour is as dew upon the grass.'

This, therefore, calls for thy most grave and sedate thoughts.
Thou art in a strait, wilt thou fly before Moses, or with David
fall into the hands of the Lord? wilt thou go to hell for sin,
or to life by grace? One of the two, as was said before, must be
thy lot: for grace is king, is upon the throne, and will admit of
no other way to glory. In and by it thou must stand, if thou hast
any hope, or canst at all 'rejoice in hope of the glory of God'
(Rom 5:2).

Third. As the throne is the seat of majesty and authority, so it
is the highest seat of authority. There is none above the throne,
there is no appeal from the throne. There are inferior courts of
judicature, there are under-governors, and they may sometimes,
perhaps, be faulty; wherefore in some cases an appeal from such
may be lawful or permitted; but from the throne none can appeal.
Now grace is upon the throne, reigns upon the throne, proceeds
from the throne. A man may appeal from the law to the throne, from
Moses to Christ, from him that spake on earth to him that speaks
from heaven; but from heaven to earth, from Christ to Moses, none
can appeal, Moses himself has forbid it. For 'Moses truly said
unto the fathers, A prophet shall the Lord your God raise up unto
you, of your brethren like, unto me; him shall ye hear in all things
whatsoever he shall say unto you. And it shall come to pass, that
every soul, which will not hear that prophet, shall be destroyed
from among the people' (Acts 3:22,23).

See here, this NEW prophet judges in the highest court; he is
master of grace, the throne by which grace reigns; and even Moses
admits that from himself an appeal may be made to this prophet;
yea, he allows that men may flee from himself to this prophet for
refuge; but there must be no appeal from him. Thou must hear him
or die. How shall we escape, 'if we turn away from him that speaketh
from heaven?' (Heb 12:25).

This, therefore, is to be duly weighed and deeply considered by
us. It is not a saint, nor a minister, nor a prophet, nor an angel
that speaks, for all these are but servants, but inferiors; no,
it is a voice from the throne, from authority, from the highest
authority; it is the Lord from heaven. This grace proceeds from
the throne, and, therefore, men must stand and fall by what shall
come from hence. He that comes not hither to drink shall die for
thirst. He that refuses this water now, shall not have so much as
will hang upon the tip of his finger, if it would save his soul,
hereafter. 'How shall we escape, if we neglect so great salvation'
(Heb 2:3).

Apostates will, therefore, from hence find gripping pangs and
burning coals, for they have turned themselves away from this
throne, and from the grace that proceeds therefrom; nor is it to
any purpose whatever they plead for themselves. They are fallen
from grace, and what can help them? Christ is become of none effect
unto such, whosoever is, that is, seeks to be, justified by the
law; they 'are fallen from grace' (Gal 5:4).

Fourth. The throne is the seat of glory, 'When the Son of man
shall come in his glory, and all the holy angels with him; then
shall he sit upon the throne of his glory' (Matt 25:31). And if
the throne of judgment is the seat of glory, much more the throne
of grace. We will venture then to say that the throne of grace
is the throne of God's glory, as the throne of judgment will be
the throne of Christ's glory, and that grace proceedeth from his
throne, that both it and he might have glory; glory in a way of
mercy.

1. That it might have glory; therefore has he designed that grace
shall be effectual in, and to the salvation of some, even 'to the
praise of the glory of his grace, wherein he hath made us accepted
in his Beloved' (Eph 1:6). He has designed, not the glory of man's
works, but the glory of his own grace; and, therefore, has put
man's works, as to justification before God, under his feet, and
counts them as filthy rags; but has set his grace up above, has
made it a king, given it authority to reign, has provided for it
a throne, and called that throne the throne of grace, from whence
it also proceeds to its own praise and glory, in and by the
effectual salvation of those that receive it, and receive it not
in vain.

2. As grace is exalted, and made to proceed out of the throne, to
its own praise, to its own glory; so is it also thus exalted and
made flow to us like a river, that we should be the praise of the
glory of him that hath exalted it. We that receive it, and submit
unto the throne whence it proceeds, have thereby 'obtained an
inheritance, being predestinated according to the purpose of him
who worketh all things after the counsel of his own will, that we
should be to the praise of his glory' (Eph 1:11,12). So that this
throne is a throne of glory. 'A glorious high throne, from the
beginning is the place of our sanctuary' (Jer 17:12). Now what
follows from this, but that they that accept of this grace give
glory to God, to his grace, and to the word of his grace; such,
I say, 'glorify God for his mercy' (Rom 15:9). 'They glorify God
for your professed subjection to the gospel of Christ' (2 Cor
9:13), which is the gospel or good tidings 'of the grace of God'
(Acts 20:24). They, with Abraham, believe, and give glory to God
(Rom 4:20). And with the Gentiles they glorify the word of the
Lord (Acts 13:48).

But to slight grace, to do despite to the Spirit of grace, to
prefer our own works to the derogating from grace, what is it but
to contemn God? to contemn him when he is on the throne, when he
is on the throne of his glory? I say, it is to spit in his face,
even then when he commands thee to bow before him, to subject unto
him, and to glorify the grace of his glory, that proceeds from the
throne of his glory. If men in old time were damned because they
glorified him not as God, shall not they be more than damned, if
more than damned can be, who glorify him not for his grace? And,
to be sure, none glorify him for his grace but those that close
in therewith, and submit themselves thereto. Talkers of grace are
but mockers of God, but flatterers of God. Those that only talk
highly of grace, and submit not themselves unto it, are but like
to those that praise a look, or flatter him in his own conceits.
Grace God has exalted, has set it upon the throne, and so made it
a king, and given it authority to reign; and thou goest by, and
hearest thereof, but wilt not submit thyself thereto, neither thy
soul nor thy life; why, what is this more than to flatter God with
thy lips, and than to lie unto him with thy tongue? what is this
but to count him less wise than thyself? while he seeks glory by
that by which thou wilt not glorify him; while he displays his
grace before thee in the world from the throne, and as thou goest
by, with a nod thou callest it a fine thing, but followest that
which leadeth therefrom? Tremble, tremble, ye sinners, that have
despised the richness of his goodness; the day is coming when ye
shall behold, and wonder, and perish, if grace prevaileth not with
you to be content to be saved by it to the praise of its glory, and
to the glory of him who hath set it upon the throne (Acts 13:38-41).

Fifth. The throne is the seat of wisdom. Hence, he is called 'the
Ancient of Days,' that sits on this throne, the throne of God (Dan
7:9). Infinite in wisdom, whose garments were white as snow, and
the hair of his head like pure wool. By Ancient of Days, and in
that it is said the hair of his head is like the pure wool, his
wisdom is set forth unto us. Wherefore, when we read that out of
the throne proceeds a river of grace; when we read this proceedeth
out of the throne of God, it is as much as to say the wise God,
who most perfectly knoweth all ways, counteth, in his wisdom,
that to save men by grace is the best, most safe, and sure way:
'Therefore it is of faith, that it might be by grace, to the end
the promise might be sure to all the seed' (Rom 4:16). And, again,
forgiveness is according to the riches of his grace, wherein
he hath abounded toward us in all wisdom and prudence (Eph
1:7,8).--Wherefore, to set grace upon the throne, to let grace
proceed out of the throne as a river, is by the wise God, the only
wise God, counted the best way, the safest way, the way that doth
best suit the condition of a sinful man, and that tends most to
the utter disappointment of the devil, and death, and hell. Grace
can justify freely, when it will, who it will, from what it will.
Grace can continue to pardon, favour, and save from falls, in
falls, out of falls. Grace can comfort, relieve, and help those
that have hurt themselves. And grace can bring the unworthy to
glory. This the law cannot do, this man cannot do, this angels
cannot do, this God cannot do, but only by the riches of his grace,
through the redemption that is in Jesus Christ. Wherefore, seeing
God has set grace on the throne, and ordered that it should proceed
from this throne to the world; yea, seeing he has made it king,
and granted to it, to it only, the authority and sovereignty of
saving souls, he has magnified not only his love, but his wisdom
and his prudence before the sons of men. This, then, is his
great device, the master-piece of all his witty inventions; and,
therefore, it is said, as was hinted before, in this thing he hath
proceeded towards us in ALL wisdom and prudence (2 Sam 14:14; Prov
8:11,12).

So then, he that comes to, and drinks of this water, glorifies
God for his wisdom, praises God for his wisdom. Such an one saith
that God is only wise, and, bowing his head, saith again, 'to
God only wise, be glory both now and for ever. Amen.' But he that
shall contemn this grace, confronts the highest wisdom, even wisdom
upon the throne; he saith to himself, I am wiser than Daniel,
than the judgment of God. I could have found out a more safe way
to heaven myself; and had I been of God's council, I would have
told him so. All this, so horrible blasphemy, naturally proceeds
from him that liketh not that grace should be king on the throne,
and should proceed out of the throne to the world; but 'shall he
that contendeth with the Almighty instruct him?' He that reproveth
God, let him answer it (Job 40:2).

The text says,[12] that this very doctrine to the Greeks, to the
wise, is foolishness, and the preaching of it a foolish thing to
them; but it will appear even then, when the conclusion of all
things is come, and when these wise ones, by their wisdom, have
fooled themselves to hell, that this 'foolishness of God is wiser
than men, and the weakness of God is stronger than men' (1 Cor
1:21-25).

Christ Jesus, because he was low in the world, is trampled upon by
some, but he is a glorious throne to his Father's house: for since
his humility was the lowest of all, now he is exalted to be the
throne of God, yea, is made the fountain whence grace continually
flows, like the rivers, and comes down to us like a mighty stream.
Wherefore, I will conclude this with both comfort and caution: with
comfort, and that because of the security that they are under that
indeed have submitted themselves to grace; 'sin shall not have
dominion over you; for ye are not under the law, but under grace.'
And let it be a caution to those that despise. Take heed, it is
dangerous affronting of the wisdom of God. Now here is the wisdom
of God, even wisdom upon the throne. It pleased God, for the glory
of his wisdom, to make this the way: to wit, to set up grace to
reign. I have often thought, and sometimes said, if God will be
pleased with any way, surely he will be pleased with his own. Now
this is the way of his own devising, the fruit and effect of his
own wisdom; wherefore, sinner, please him, please him in that
wherein he is well pleased. Come to the waters, cast thyself into
them, and fear not drowning; let God alone to cause them to carry
thee into his paradise, that thou mayest see his throne.

Sixth. The throne is the seat of faithfulness, the place of
performing of engagements and promises. 'When I shall receive the
congregation,' saith Christ, 'I will judge uprightly,' that is
faithfully (Psa 75:2). And now he has received it, and is made
head over all things to it (Eph 1:22,23). And for this cause is
he upon the throne, yea, is the throne, from whence proceeds all
this grace, that like a river doth flow, and glide from heaven into
the world. This river, then, is nothing else but the fulfilling
of promises; the faithful fulfilling of promises. 'If I go not
away, the Comforter will not come unto you; but if I depart, I will
send him unto you' (John 16:7). 'This is that which was spoken
by the prophet Joel; And it shall come to pass in the last days,
saith God, I will pour out of my Spirit upon all flesh,' &c.
(Acts 2:16-18). Now this river is the Spirit, the Spirit and grace
of God, which was promised by the Father and the Son, and now it
comes running from the throne of God and of the Lamb. For 'being
by the right hand of God exalted, and having received of the Father
the promise of the Holy Ghost, he hath shed forth this which ye
now see and hear' (Acts 2:33).

Behold, then, how mindful, how careful, how faithful our Father
and the Lamb of God is! It is not exaltation, nor glory, nor a
crown, nor a kingdom, nor a throne, that shall make him neglect
his poor ones on earth. Yea, therefore, even because he is exalted
and on the throne, therefore it is that such a river, with its
golden streams, proceeds from the throne to come unto us. And
it shall proceed to be far higher than ever was the swellings of
Jordan. True, it runs not so high now as in former days, because
of the curse of God upon Antichrist, by whose means the land
of God's people is full of briers and thorns (Isa 32:13-17). But
when the tide is at the lowest, then it is nearest the rising;
and this river will rise, and in little time be no more so low as
but ankle-deep; it will be up to the knees, to the loins, and be
a broad river to swim in (Eze 47). For 'there the glorious Lord
will be unto us a place of broad rivers and streams' (Isa 33:21).
'And there shall be no more curse' in the church, 'but the throne
of God and of the Lamb shall be in it, and his servants shall
serve him' without molestation (Rev 22:3-6).

'These sayings are faithful and true,' and in faithfulness shall
they, from the throne of God and of the Lamb, be performed to the
church. Faithfulness in him that rules, is that which makes Sion
rejoice; because thereby the promises yield milk and honey. For
now the faithful God, that keepeth covenant, performs to his church
that which he told her he would. Wherefore, our rivers shall run,
and our brooks yield honey and butter (Job 20:17). Let this teach
all God's people to expect, to look, and wait for good things
from the throne. But, O! methinks this throne, out of which good
comes like a river! who would not be a subject to it? who would
not but worship before it? But,

Seventh. A throne is 'the seat of justice.' 'Justice and judgment
are the habitation of thy throne' (Psa 89:14). And it is also from
justice that this river of grace flows to us: justice to Christ,
and justice to those that are found in him (Rom 3:24). God declares
that he can justly justify, and justly forgive (1 John 1:9). Now,
if he can justly justify and justly forgive, then can he give
grace, and cause that it should proceed to, yea, flow after us
as a river (1 Cor 10:4). The river that gushed out of the rock in
the wilderness ran after the people there, wherefore they wandered
therein. They drank of the rock that followed them; the rock was
not removed out of his place, but the flood followed them whither
they went. 'He opened the rock and the waters gushed out; they
ran in the dry places like a river' (Psa 105:41). This rock, saith
he, was Christ, that is, figuratively: and this throne is Christ
really: and the water gushing out of the rock, and following of them
in the wilderness, was to show how, when Christ became a throne,
grace and goodness should follow us in the wilderness from thence
so long as here we abide. Wherefore David, considering this,
said, 'Surely goodness and mercy shall FOLLOW me all the days of
my life, and I will dwell in the house of the Lord for ever' (Psa
23:6).

But whence must this come? The text says from the throne; from the
throne, the seat of justice; for from thence, by reason of what
HE hath found in Christ for us, he, in a way of righteousness and
justice, lets out to us rivers of his pleasures; whose original
is that great and wide sea of mercy that flows in his infinite
heart beyond thought.

All is paid for both US and grace (John 7:39). We are bought
with a price (1 Cor 6:20). He has obtained eternal redemption for
us (Heb 9:12). Yea, and as we are made his, and heaven made ours
thus, so this river of grace has been also obtained by him for us
(John 7:38). Wherefore, all comes to us in a way of justice and
righteousness. Hence we are said to obtain 'faith through the
righteousness of God' (2 Peter 1:1), that is, through the justice
of God, and of Jesus our Lord. Mark, here is the justice of God,
and the justice of Jesus our Lord; and we have our faith from the
justice of God, because of the righteousness of Jesus our Lord; that
is, Jesus answered with works of justice the demands of justice;
and therefore, in a way of justice, grace reigns, and comes to us
like a river, as is signified, for that it is said to come to us
out of the throne.

Again, grace is said 'to reign through righteousness unto eternal
life' (Rom 5:21). Through what righteousness? the righteousness
or justice of God by Jesus Christ our Lord. By Jesus Christ, or
for his sake. For for his sake, as I said, we are forgiven; and
for his sake have all things pertaining to life and godliness.
Which all things come to us, through, or down, the stream of this
river in a way of justice; and, therefore, it is said to come from
the throne.

Eighth. This throne is the seat of grace and mercy; and, therefore,
it is called the mercy-seat and throne of grace. This throne
turns all into grace, all into mercy. This throne makes all things
work together for good. It is said of Saul's sons, they were not
buried after they were hanged, until water dropped upon them out
of heaven (2 Sam 21:10,14). And it may be said of us there is
nothing suffered to come near us, until it is washed in that water
that proceeds from the throne of grace. Hence afflictions flow
from grace (Psa 119:67), persecutions flow from grace; poverty,
sickness, yea, death itself is now made ours by the grace of God
through Christ (1 Cor 3:22; Rev 3:19; Heb 12:5-7). O grace, O happy
church of God! all things that happen to thee are, for Christ's
sake, turned into grace. They talk of the philosopher's stone,
and how, if one had it, it would turn all things into gold. O!
but can it turn all things into grace? can it make all things work
together for good? No, no, this quality, virtue, excellency, what
shall I call it, nothing has in it, but the grace that reigns on
the throne of grace, the river that proceeds from the throne of
God. This, this turns majesty, authority, the highest authority,
glory, wisdom, faithfulness, justice, and all into grace. Here is a
throne! God let us see it. John had the honour to see it, and to
see the streams proceeding from it. O sweet sight! O heart-ravishing
sight! 'He showed me a pure river of water of life proceeding out
of the throne of God.'

Indeed, as was hinted before, in the days of the reign of Antichrist
there are not those visions of this throne, nor of the river that
proceedeth therefrom. Now he holdeth back the face of his throne,
and spreadeth a cloud upon it; but the preserving, saving benefits
thereof we have, as also have all the saints, in the most cloudy
and dark day. And since we can see so little, we must believe the
more; and by believing, give glory to God. We must also labour for
more clear Scripture knowledge of this throne; for the holy Word
of God is the perspective glass by which we may, and the magnifying
glass that will cause us to behold, 'with open face, the glory of
the Lord' (2 Cor 3:18).

But, methinks, I have yet said nothing of this throne, which is
indeed none other but the spotless and glorified humanity of the
Son of God. This throne is the Lord Jesus, this grace comes from
the Divine Majesty, as dwelling bodily in the Lord Jesus. Wherefore
let us fall down before the throne, and cast our crowns at the foot
of the throne, and give thanks to him that sits upon the throne,
and to the Lamb for ever and ever. O how should Jesus be esteemed
of! The throne of the king is a royal seat: it is said of Solomon's,
'there was not the like made in any kingdom' (1 Kings 10:20). But
of this it may be said there is not its like in heaven and earth.
At the setting up of this throne, the angels flocked round about
it, and the beasts and the elders gathered together to see it
(Rev 4). When this throne was set in heaven, there was silence,
all the heavenly host had no leisure to talk; they were surprised
with sight and wonder. When this throne was set in heaven, what
talk there was! it was as the music of the trumpet.[13]

'And behold,' says John, 'a door was opened in heaven; and the
first voice which I heard was, as it were, of a trumpet talking
with me, which said, Come up hither, and I will show thee things
which must be hereafter. And immediately I was in the Spirit, and
behold a THRONE WAS SET IN HEAVEN, and one sat upon the throne.'

This throne was Jesus Christ exalted, SET, that is, lifted up, not
as upon the cross to the contempt and scorn of his person, but,
as I said, to the wonderment of the four beasts, and the elders,
and all the angels in heaven. 'A throne was set in heaven, and
one sat upon the throne'; that is, God. And this intimates his
desirable rest for ever: for to sit is to rest, and Christ is his
rest for ever. Was it not, therefore, well worth the seeing? Yea,
if John had taken the pains to go up thither upon his hands and
knees, I say, to see the Lord Jesus as a throne set in heaven, and
the glory of God resting and abiding upon him, and giving out by
him all things, not only his Word, but all his dispensations and
providences, to the end of the world; and this blessed thing among
the rest, even 'a pure river of water of life, clear as crystal,'
[how richly would he have been rewarded for his pains].

[THE NATURE AND QUALITY OF THIS WATER.]

[FOURTH.] But I leave this, and proceed to the fourth and last
thing, namely, to the nature and quality of this water. It is said
to be pure and clear; pure and clear as crystal. 'And he showed
me a pure river of water of life, clear as crystal.' I know that
there is a two-fold quality in a thing, one with respect to its
nature, and the other with respect to its operation. The first
of these is inherent, and remaineth in the subject being as such,
and so for the most part useless. The other is put forth then
when it meeteth with fit matter on which it may freely work. As
to instance aquae vitae, the very metaphor here made use of, hath
a quality inherent in it, but keep it stopped up in a bottle, and
then who will may faint notwithstanding; but apply it, apply it
fitly, and to such as have need thereof, and then you may see its
quality by the operation. This water, or river of grace, is called, I
say, the water of life, and so, consequently, has a most blessed
inherent quality; but its operation is seen by its working,
the which it doth only then when it is administered and received
for those ends for which it is administered. For then it revives
where life is, and gives life where it is not. And thus far, in
the general, have we spoken to it already. We will, therefore, in
this place more particularly, though briefly, speak a few words
unto it.

[The operative quality of this water.]

FIRST. Then this water of life is the very groundwork of life in
us, though not the groundwork of life for us. The groundwork of
life for us is the passion and merits of Christ, this is that for
the sake of which grace is given unto us, as it is intimated by
the text; it proceeds from the throne of God, who is Christ. Christ
then having obtained grace for us, must needs be precedent, as
to his merit, to that grace he hath so obtained. Besides, it is
clear that the Spirit and grace come from God through him; therefore,
as to the communications of grace to us, it is the fruit of his
merit and purchase. But, I say, in us grace is the groundwork of
life; for though we may be said before to live virtually in the
person of Christ before God, yet we are dead in ourselves, and so
must be until the Spirit be poured upon us from on high; for the
Spirit is life, and its graces are life, and when that is infused
by God from the throne, then we live, and not till then. And hence
it is called, as before, living water, the water of life springing
up in us to everlasting life. The Spirit, then, and graces of
the Spirit, which is the river here spoken of, is that, and that
only, which can cause us to live; that being life to the soul,
as the soul is life to the body. All men, therefore, as was said
before, though elect, though purchased by the blood of Christ,
are dead, and must be dead, until the Spirit of life from God and
his throne shall enter into them; until they shall drink it in by
vehement thirst, as the parched ground drinks in the rain.[14]

Now when this living water is received, it takes up its seat in
the heart, whence it spreads itself to the awakening of all the
powers of the soul. For, as in the first creation, the Spirit
of God moved upon the face of the waters, in order to putting of
that creature into that excellent fashion and harmony which now
we behold with our eyes; even so the new creation, to wit, the
making of us new to God, is done by the overspreading of the same
Spirit also. For the Spirit, as I may so say, sitteth and broodeth
upon the powers of the soul, as the hen doth on cold eggs,
till they wax warm and receive life. The Spirit, then, warmeth
us, and bringeth the dead and benumbed soul--for so it is before
conversion--to a godly sense and understanding of states, of states
both natural and spiritual; and this is the beginning of the work
of the Spirit, by which the soul is made capable of understanding
what God and himself is.

And this drinking in of the Spirit is rather as the ground drinks
in rain, than as a rational soul does through sense of the want
thereof.

The Spirit also garnisheth the soul with such things as are proper
for it, to the making of it live that life that by the Word of
God is called for.

It implanteth light, repentance, faith, fear, love, desires after
God, hope, sincerity, and what else is necessary for the making
the man a saint; these things, I say, are the fruits and effects
of this Spirit which, as a river of water of life, proceedeth forth
of the throne of God and of the Lamb. Hence the Spirit is called
the Spirit of faith, the Spirit of love, and the Spirit of a sound
mind; for that the Spirit is the root and original of all these
things, by his operations in, and upon, the face of the soul (2
Cor 4:13; Gal 5:22; 2 Tim 1:7).

But, again, as this living water, this Spirit and the grace thereof,
doth thus, so it also maintains these things once planted in the
soul, by its continual waterings of them in the soul. Hence he
saith, 'I will water it every moment'; water IT--his vineyard,
the soul of the church, the graces of the church; and so the soul
and graces of every godly man (Isa 27:3).

And because it so happeneth sometimes, that some of those things
wherewith the Holy Ghost has beautified the soul may languish to
a being, if not quite dead, yet 'ready to die' (Rev 3:2), therefore
he doth not only refresh and water our souls, but renews the face
thereof, by either quickening to life that which remains, or by
supplying of us with that which is new, to our godly perseverance
and everlasting life. Thus 'thou visitest the earth, and waterest
it; thou greatly enrichest it with the river of God' (Psa 65:9).

For this must be remembered, that as the herb that is planted, or
seed sown, needs watering with continual showers of the mountains,
so our graces, implanted in us by the Spirit of grace, must also
be watered by the rain of heaven. 'Thou waterest the ridges thereof
abundantly: thou settlest the furrows thereof: thou makes it soft
with showers: thou blessest the springing thereof' (Psa 65:10).
Hence he says that our graces shall grow. But how? 'I will be as
the dew unto Israel: he shall grow as the lily, and cast forth
his roots as Lebanon. His branches shall spread, and his beauty
shall be as the olive tree, and his smell as Lebanon. They that
dwell under his shadow shall return; they shall revive as the corn,
and grow as the vine: the scent thereof shall be as the wine of
Lebanon' (Hosea 14:5-7). Or, as he saith in another place, 'The
Lord shall guide thee continually, and satisfy thy soul in drought,
and make fat thy bones: and thou shalt be like a watered garden,
and like a spring of water, whose waters fail not' (Isa 58:11).

There is, besides this, another blessing that comes to us by this
living water, and that is, the blessing of communion. All the
warmth that we have in our communion, it is the warmth of the
Spirit: when a company of saints are gathered together in the name
of Christ, to perform any spiritual exercise, and their souls be
edified, warmed, and made glad therein, it is because this water,
this river of water of life, has, in some of the streams thereof,
run into that assembly (Jer 31:12,13). Then are Christians like
those that drink wine in bowls, merry and glad; for that they
have drank into the Spirit, and had their souls refreshed with
the sweet gales and strong wine thereof. This is the feast that
Isaiah speaks of, when he saith, 'In this mountain shall the Lord
of hosts make unto all people a feast of fat things, a feast of
wines on the lees, of fat things full of marrow, of wines on the
lees well refined' (Isa 25:6). This is called in another place,
'the communion of the Holy Ghost' (2 Cor 13:14). Now he warmeth
spirits, uniteth spirits, enlighteneth spirits; revives, cherisheth,
quickeneth, strengtheneth graces; renews assurances, brings old
comforts to mind, weakens lusts, emboldeneth and raiseth a spirit
of faith, of love, of hope, of prayer, and makes the Word a
blessing, conference a blessing, meditation a blessing, and duty
very delightful to the soul. Without this water of life, communion
is weak, flat, cold, dead, fruitless, lifeless; there is nothing
seen, felt, heard, or understood in a spiritual and heart-quickening
way. Now ordinances are burdensome, sins strong, faith weak, hearts
hard, and the faces of our souls dry, like the dry and parched
ground.

This drink also revives us when tempted, when sick, when persecuted,
when in the dark, and when we faint for thirst. The life of religion
is this water of life: where that runs, where that is received,
and where things are done in this spirit, there all things are
well; the church thrifty, the soul thrifty, graces thrifty, and
all is well. And this hint I thought convenient to be given of this
precious water of life, that is, with reference to the operative
quality of it.

[The other qualities of this water.]

SECOND. I shall come, in the next place, to speak of it, as to
the other descriptions which John doth give us of it. He says it
is, First, pure; Second, clear; Third, clear to a comparison: 'And
he showed me a pure river of water of life, clear as crystal.'

[First. The purity of this water.]

1. You read here that this water of life is PURE, that is, alone
without mixture, for so sometimes that word PURE is to be
understood. As where it saith, pure, 'pure olive oil' (Exo 27:20).
'Pure frankincense' (Exo 30:34). 'Pure gold' (Exo 25:11,17). 'Pure
blood of the grape' (Deut 32:14), and the like. So then, when he
saith, 'he showed me a pure river of water of life,' it is as if
he had said he showed me a river of water that was all living,
all life, and had nothing in it but life. There was no death, or
deadness, or flatness in it; or, as he saith a little after, 'and
there shall be no more curse.' A pure river. There is not so much
as a grudge, or a piece of an upbraiding speech found therein.
There is in it nothing but heart, nothing but love, nothing but
grace, nothing but life. 'The gifts and calling of God are without
repentance' (Rom 11:29).

2. PURE is sometimes set in opposition to show or appearance; as
where he says, 'the stars are not pure' (Job 25:5). That is, not
so without mixture of darkness, as they seem to be: so again, 'If
thou wert pure and upright' (Job 8:6): that is, as thou seemest
to be, or as thou wouldst have us believe thou art.

Now, take pure in this sense here, and then the meaning is, it is
grace without deceit, without guile; its show and its substance
are the same; it has nothing but substance in it; it is indeed
what it seems to be in bulk; it is a river in show and a river
indeed. It comes from God and from his throne in appearance, and
really it comes from his very heart.

The great fear of the tempted is, that there is not so much grace
in God, and that he is not so free of it as some scriptures seem
to import. But this word PURE is levelled against such objections
and objectors, for the destroying of their doubts, and the relieving
of their souls. There is no fraud, nor guile, nor fable in the
business; for though God is pleased to present us with his grace
under the notion of a river, it is not to delude our fancies
thereby; but to give us some small illustration of the exceeding
riches of his grace, which as far, for quantity, outstrips the
biggest rivers, as the most mighty mountain doth the least ant's
egg or atom in the world.

3. But, again, this word PURE is set in opposition to that which
is hurtful and destructive: 'I am pure from the blood of all
men,' that is, I have hurt nobody (Acts 20:26). 'The wisdom that
is from above is first pure,' it is not hurtful (James 3:17). Do
you count them pure with the wicked balances? how can that be,
since they are hurtful? (Micah 6:11).

Now take PURE in this sense here, and then it intimates, that the
grace of God, and the doctrine of grace, is not a hurtful thing.
It is not as wine of an intoxicating nature. If a man be filled
with it, it will do him no harm (Eph 5:18). The best of the things
that are of this world are some way hurtful. Honey is hurtful
(Prov 25:16,27). Wine is hurtful (Prov 20:1). Silver and gold are
hurtful, but grace is not hurtful (1 Tim 6:10). Never did man
yet catch harm by the enjoyment and fulness of the grace of God.
There is no fear of excess or of surfeiting here. Grace makes
no man proud, no man wanton, no man haughty, no man careless or
negligent as to his duty that is incumbent upon him, either from
God or man: no, grace keeps a man low in his own eyes, humble,
self-denying, penitent, watchful, savoury in good things, charitable,
and makes him kindly affectionated to the brethren, pitiful and
courteous to all men.

True, there are men in the world that abuse the grace of God, as
some are said to turn it into wantonness and into lasciviousness
(Jude 4). But this is, not because grace has any such tendency,
or for that it worketh any such effect; but because such men are
themselves empty of grace, and have only done as death and hell
hath done with wisdom, 'heard the fame thereof with their ears'
(Job 28:22). It is a dangerous thing for a man to have the notions
of grace, while his heart is void of the spirit and holy principles
of grace; for such a man can do no other than abuse the grace of
God. Alas, what can be expected of him that has nothing in him
to teach him to manage that knowledge of grace which he has, but
his flesh, his lusts, and lustful passions? Can these teach him
to manage his knowledge well? Will they not rather put him upon
all tricks, evasions, irreligious consequences and conclusions,
such as will serve to cherish sin? What Judas did with Christ,
that a graceless man will do with grace, even make it a stalking
horse to his fleshly and vile designs; and rather than fail betray
both it, and the profession of it, to the greatest enemies it has
in the world.

And here I may say, though grace is pure, and not hurtful at all,
yet one altogether carnal, sinful, and graceless, having to do
with the doctrine of it, by the force of his lusts which tamper
with it, he will unavoidably bring himself into the highest ruin
thereby. An unwary man may destroy himself by the best of things,
not because there is in such things an aptness to destroy, but
because of the abuse and misuse of them. Some know the way of
life, the water of life, by knowledge that is naked and speculative
only; and it had been better for such if they had not known, than
to know and turn from what they know; than to know, and make the
knowledge subservient to their lusts (2 Peter 2:20-22). Some
receive the rain of God, and the droppings of his clouds, because
they continually sit under the means of his grace. But, alas!
they receive it as stones receive showers, or as dunghills receive
the rain; they either abide as hard stones still, or else return
nothing to heaven for his mercy, but as the dunghills do, a
company of stinking fumes. These are they that drink in the rain
that comes often upon them, and that instead of bringing forth
herbs meet for the dresser, bring forth briers and thorns; and
these are they who are nigh unto cursing, whose end is to be burned
(Heb 6:7,8).

By this word PURE I understand sometimes the chiefest good, the
highest good. There are many things that may be called good, but
none of them are good as grace is good. All things indeed are
pure, that is, all creatures in themselves are good and serviceable
to man, but they are not so good as grace (Rom 14:20; Gen 1:31).
'There is a generation that are pure,' that are good in their
own eyes (Prov 30:12). There are good men, good consciences, good
works, good days, good angels, &c., but none so good as grace,
for it is grace that has made them so. Grace, this water of life,
therefore is good, superlatively good, good in the highest degree,
for that it makes all things good, and preserveth them good. And
whatever it be that this water of life washeth not, it is soil,
and given to the curse, as the prophet intimates where he saith,
'But the miry places thereof, and the marshes thereof, shall not
be healed; they shall be given to salt' (Eze 47:1).

But who understands this, who believes it? Its goodness is kept
close from the fowls of the air. Men, most men, are ignorant of
the goodness of it, nor do they care to inquire after the enjoyment
of this pure, this good water of life. The reason is, because
though it is good in itself, good in the highest degree, and that
which makes all things good, yet it is not such a good as is suited
to a carnal appetite. There is good; and there is suitable good.
Now suitable good is of two sorts: either such as is spiritual,
or such as is temporal. That which is spiritual, is desired only
of them that are spiritual; for temporal good will satisfy a carnal
mind. Now grace is a spiritual good; this river of grace is the
goodness of spiritual good. It is the original life of all the
grace in our souls. No marvel, then, if it be so little set by of
those that are carnally minded. They will serve a horse, and mire
will serve a sow; so things of this life suit best with the men
of this world; for their appetite is gross and carnal, and they
savour not the things that be of the Spirit of God. 'The natural
man receiveth not the things of the Spirit of God,' the things
that be of this river of God; 'for they are foolishness unto him:
neither can he know them, because they are spiritually discerned'
(1 Cor 2:14). This is the river of OIL which the prophet speaks
of, the river of SPIRIT. Were it a river of gold and silver, there
would be old fishing on the banks thereof. But it is a river that
runs 'like oil, saith the Lord God' (Eze 32:14). This rock pours
us out 'rivers of oil' (Job 29:6)--'fresh oil' (Psa 92:10)--'soft
oil' (Psa 55:21)--'the oil of joy' (Isa 61:3)--'the oil of gladness'
(Psa 45:7)--oil to anoint the head withal (Eccl 9:8)--oil to make
the face to shine (Psa 104:15)--oil by which thou wilt be made
able to honour both God and man in some good measure as becomes
thee (Judg 9:9).

I might have enlarged upon this head, and have showed you many more
particulars wherein this term of pure might serve for the better
setting forth of the excellency of this water of life, but I shall
proceed no further upon this, but will come to that which remains.

[Second. The clearness of this water of life.]

As this river of water of life is said to be pure, so it is said
to be CLEAR. 'He shewed me a pure river of water of life, clear.'
This term has also its particular signification, and, therefore,
ought to be heeded.

1. CLEAR is set in opposition to dark; therefore some are said
to be 'clear as the sun' (Cant 6:10). And again, 'the light shall
not be clear nor dark' (Zech 14:6). In both these places, clear
is to be taken for light, daylight, sunlight; for, indeed, it is
never day nor sunshine with the soul, until the streams of this
river of water of life come gliding to our doors, into our houses,
into our hearts. Hence the beginning of conversion is called
illumination (Heb 10:32). Yea, the coming of this river of water
of life unto us is called the day-spring from on high, through
the tender mercy of our God (Luke 1:78). It is also called the
dawning of the day (2 Peter 1:19). And hence, again, these men
unto whom this river of water of life comes not, are said to be
dark, darkness. 'Ye were sometimes darkness, but now are ye light
in the Lord' (Eph 5:8). Wherefore, this water is like Jonathan's
honey; it hath a faculty to open the eyes, to make them that sit
in darkness see a great light (1 Sam 14:27; Matt 4:16). The light
of the knowledge of the glory of God in the faith of Jesus Christ;
'God, who commanded the light to shine out of darkness, hath shined
in our hearts to give the light'; the Spirit that enlighteneth
and giveth the light, 'of the knowledge of the glory of God in
the face of Jesus Christ' (2 Cor 4:6). This river casteth beams
where it goes, like the beams of the sun; it shines, it casts out
rays of glory unto those that drink thereof. The streams of this
grace were they that overtook Saul when he was going to Damascus;
they were the waters of this flood that compassed him round about.
And if you will believe him, he saith this light from heaven was
a great light, a light above the brightness of the sun, a light
that did by the glory of it make dark to him all the things in
the world (Acts 9:3, 22:6, 26:13).

2. CLEAR is set in opposition to that which is not pleasing. For
to be clear is to be pleasant. Hence it is said, 'truly the light
is sweet, and a pleasant thing it is for the eyes to behold the
sun' (Eccl 11:7). I read of rivers that looked red as blood, that
stank like the blood of a dead man, but this is no such river (Exo
7:19,20; 2 Kings 3:22,23). I read of rivers whose streams are like
streams of brimstone, fiery streams, streams of burning pitch,
but this is none of them (Isa 30:27-33; David 7:9-11; Isa 34:9).
'There is a river' besides all these, clear and pleasant, 'the
streams whereof shall make glad the city of God' (Psa 46:4).

There are the waters that the doves love to sit by, because by
the clearness of these streams they can see their pretty selves,
as in a glass (Cant 5:12).

These are the streams where the doves wash their eyes, and by which
they solace themselves, and take great content. These streams are
instead, as I said, of a looking-glass; their clearness presents
us with an opportunity of seeing our own features. As in fair
waters a man may see the body of the sun, and of the moon, and
of the stars, and the very body of heaven; so he that stands upon
the bank of this river, and that washeth his eyes with this water,
may see the Son of God, the stars of God, the glory of God, and
the habitation that God has prepared for his people. And are not
these pleasant sights? is not this excellent water? has not this
river pleasant streams?

3. CLEAR is set in opposition to dirty water and muddiness. I read
of some waters that are fouled with the feet of beasts, and with
the feet of men, yea, and deep waters too. Yea, saith God to some,
ye 'have drunk of the deep waters,' and have fouled 'the residue
with your feet'; and again, 'As for my flock, they eat that which
ye have trodden with your feet, and they drink that which ye have
fouled with your feet' (Eze 34:18,19). These waters are doctrines
contained in the text, muddied and dirtied by the false glosses
and sluttish opinions of erroneous judgments, of which the poor
sheep have been made to drink. And, verily, this is apparent
enough by the very colour and hue of those poor souls; for though
the truth of God was in them, yet the very stain of tradition and
superstition might be also seen in their scales. For as the fish
of the river receive, by being there, the changeable colours of
the waters, so professors, what doctrine they hear and drink, do
look like that. If their doctrines are muddy, their notions are
muddy; if their doctrines are bloody, their notions and tempers are
bloody: but if their doctrines are clear, so are their notions, for
their doctrine has given them a clear understanding of things.[15]

Now, here we have a river of water of life that is clear--clear
without dirt and mud--clear without the human inventions and
muddy conceptions of unsanctified and uninstructed judgments; yea,
here you have a river the streams whereof lie open to all in the
church, so that they need not those instruments of conveyance
that are foul, and that use to make water stink, if they receive
it to bring it to them that have need.

4. By clear we sometimes understand purgation; or that a thing
has purged itself, or is purged from those soils and imputations
of evil wherewith sometimes they have been charged. 'Then thou shalt
be clear from this my oath'; or, 'How shall we clear ourselves?'
(Gen 24:8-14, 44:16). Something of this sense may be in the text;
for if men are not afraid to charge God with folly, which is
intimated by 'that thou mightest be clear when thou judgest' (Psa
51:4), will they, think you, be afraid to impute evil to his Word,
and grace, and Spirit? No, verily; they are bold enough at this
work. Nay, more than this, even from the foundation of the world,
men have cast slanders upon, and imputed based things into the
blessed grace of the gospel. But not to look so far back. Paul
was one of the pipes through which God conveyed this grace to the
world; and what was he counted for his so doing, but 'a pestilent
fellow, and a mover of sedition--throughout the world' (Acts 24:5,6).
But, behold, no imputation can stick on the grace of God--not
stick long; for that, like honey, will purge itself of what filth
is put upon it, and of all bad imputations of evil men's springs,
and rivers are of a self-purging quality. Now, here we have to do
with a river--a river of water of life; but a river more slandered
than ever did Naaman the Syrian slander the waters of Israel in
preferring those of Abana and Pharpar, rivers of Damascus, beyond
them (2 Kings 5:10-12). But behold now, at last, when all the world
have done what they can, and cast what reproaches and slanders
upon it they are able, it is a river pure and clear. It has purged
itself before kings--it has purged itself before princes and
judges, and all the Naamans in the world; it is still a river--a
river of water of life--a river of water of life CLEAR.

5. By clear we sometimes understand purity manifest, or innocency
and goodness made known. 'In all things ye have approved yourselves
to be CLEAR in this matter' (2 Cor 7:11). That is, you have made
it appear, and stand upon your justification, and are willing to
be searched and sounded to the bottom by those that have a desire
to undertake that work. So this river of water of life in the
fountain, and in the streams thereof, offer themselves to the
consideration and conscience of all men. To this end how often
doth God, the head of this river, and he out of whose throne it
proceeds, call upon men to challenge him, if they can, with any
evil or misdoing towards them, either by presence or doctrine;
hence he says, 'Put me in remembrance; let us plead together;
declare thou,' if thou canst, 'that thou mayest be justified,'
and I condemned (Isa 43:26). So again: 'What iniquity have your
fathers found in me, that they are gone far from me, and have
walked after vanity, and are become vain?' (Jer 2:5). So Christ:
'Which of you convinceth me of sin?' (John 8:46). And 'If I have
spoken evil, bear witness of the evil' (John 18:23). So Paul: We
'have renounced the hidden things of dishonesty, not walking
in craftiness, nor handling the Word of God deceitfully; but by
manifestation of the truth commending ourselves to every man's
conscience in the sight of God' (2 Cor 4:2). All these sentences
are chiefly to be applied to doctrine, and so are, as it were,
an offer to any, if they can, to find a speck, or a spot, or a
wrinkle, or any such thing in this river of water of life.

Some men fly from it as from a bear; and some are afraid to drink
of it, for fear it should be poison unto them. Some, again, dare
not take it because it is not mixed, and as they, poor souls,
imagine, qualified and made toothsome by a little of that which
is called the wisdom of this world. Thus one shucks,[16] another
shrinks, and another will none of God. Meanwhile, whoso shall
please to look into this river shall find it harmless and clear;
yea, offering itself to the consciences of all men to make trial
if it be not the only chief good, the only necessary waters, the
only profitable, for the health of the soul, of all the things
that are in the world, and as clear of mischief as is the sun of
spots.

[Third.--this river is clear to the most perfect comparison.]

As John saw this river pure and clear, so he saw it clear to a
comparison. Clear to the best of comparisons, clear as crystal.
Crystal is a very clear stone, as clear as the clearest glass,
if not clearer; one may see far into it, yea, through it; it is
without those spots, and streaks, and smirches that are in other
precious stones. Wherefore, when he saith that this river is clear
as crystal, it is as if God should say, Look, sinners, look to
the bottom of these my crystal streams. I have heard of some seas
that are so pure and clear, that a man may see to the bottom though
they may be forty feet deep. I know this river of water of life
is a deep river; but though it is said to be deep, it is not said
we can see no bottom. Indeed, as to the wideness of it, it is
said to be such as that it cannot be passed over; but I say, it is
nowhere said that we cannot see to the bottom; nay, the comparison
implies that a man with good eyes may see to the bottom. It is
clear, as clear as crystal. So, then, we will a little look down
to the bottom, and see, through these crystal streams, what is at
the bottom of all.

1. Then the bottom of all is, 'That we might be saved' (John 5:34).
'These things I say,' saith Christ, 'that ye might be saved'; and,
again, 'I am come that you might have life, and that you might
have it more abundantly' (John 10:10). This is the bottom of this
great river of water of life, and of its proceeding from the throne
of God and of the Lamb: it is that we might be saved; it is that
we might live. What a good bottom is here! what a sound bottom
is here! But few deep rivers have a good bottom. Mud is at the
bottom of most waters in the world; even the sea itself, when it
worketh, casts up mire and dirt, and so do the hearts of sinners;
but the bottom of this grace of God, and of the Spirit and Word
thereof, is that we might be saved, consequently a very good
bottom.

2. As the bottom of all is, 'that we may be saved,' so that we
may be saved by grace, and this is a bottom sounder and sounder.
Our salvation might have been laid upon a more difficult bottom
than this. It might have been laid on our works. God might have
laid it there, and have been just, or he might have left us to
have laid it where we would; and then, to be sure, we had laid it
there, and so had made but a muddy bottom to have gone upon to
life. But now, this river of water of life, it has a better bottom;
the water of life is as clear as crystal, look down to the bottom
and see, we are 'justified freely by his grace' (Rom 3:24). 'By
grace ye are saved,' there is the bottom (Eph 2:5,8).

Now, grace, as I have showed you, is a firm bottom to stand on;
it is of grace that life might be sure (Rom 4:16). Surely David
was not here, or surely this was not the river that he spake of
when he said, 'I sink in deep mire, where there is no standing:
I am come into deep waters, where the floods overflow me. Deliver
me out of the mire, and let me not sink' (Psa 69:2,14). I say, to
be sure this could not be the river. No, David was now straggled
out of the way, was tumbled into some pit, or into some muddy and
dirty hole; for as for this river it has a good bottom, a bottom
of salvation by grace, and a man needs not cry out when he is
here that he sinks, or that he is in danger of being drowned in
mud or mire.

3. The bottom of all is, as I said, that we might be saved, saved
by grace, and I will add, 'through the redemption that is in Christ.'
This is still better and better. We read that, when Israel came
over Jordan, the feet of the priests that did bear the ark stood
on firm ground in the bottom, and that they set up great stones
for a memorial thereof (Josh 3:17, 4:1-3). But had Jordan so good
a bottom as has this most blessed river of water of life, or were
the stones that Israel took out thence like this 'tried stone,'
this 'sure foundation?' (Isa 28:16). O the throne! this river
comes out of the throne, and we are saved by grace through the
redemption that is in him. We read that there is a city that has
foundations; grace is one, Christ another, and the truth of all
the prophets and apostles, as to their true doctrine, another,
&c. (Heb 11:10). And again, all these are the very bottom of this
goodly river of the water of life (Eph 2:19,20).

4. There is another thing to be seen at the bottom of this holy
river, and that is, the glory of God; we are saved, saved by grace,
saved by grace through the redemption that is in Christ to the
praise and glory of God. And what a good bottom is here. Grace
will not fail, Christ has been sufficiently tried, and God will
not lose his glory. Therefore they that drink of this river shall
doubtless be saved; to wit, they that drink of it of a spiritual
appetite to it. And thus much for the explication of the text.

[THE APPLICATION OF THE WHOLE.]

I now come to make some use of the whole.

You know our discourse has been at this time of the water of life,
of its quantity, head-spring, and quality; and I have showed you
that its nature is excellent, its quantity abundant, its head-spring
glorious, and its quality singularly good.

FIRST. Let this, then, in the first place, be a provocation to
us to be more free in making use of this water. There are many,
now-a-days, that are for inventing of waters, to drink for the
health of the body; and to allure those that are ill to buy, they
will praise their waters beyond their worth. Yea, and if they be
helpful to one person in a hundred, they make as if they could
cure every one. Well, here you have the great Physician himself,
with his water, and he calls it the water of life, water of life
for the soul: this water is probatum est.[17] It has been proved
times without number; it never fails but where it is not taken
(Acts 26:18; Isa 5:4,5). No disease comes amiss to it; it cures
blindness, deadness, deafness, dumbness. It makes 'the lips of
those that are asleep to speak' (Cant 7:9). This is the right HOLY
WATER,[18] all other is counterfeit: it will drive away devils and
spirits; it will cure enchantments and witchcrafts; it will heal
the mad and lunatic (Gal 3:1-3; Mark 16:17,18). It will cure the
most desperate melancholy; it will dissolve doubts and mistrusts,
though they are grown as hard as stone in the heart (Eze 36:26).
It will make you speak well (Col 4:6). It will make you have a
white soul, and that is better than to have a white skin (Eze
36:25,26). It will make you taste well; it will make you disrelish
all hurtful meats (Isa 30:22). It will beget in you a good appetite
to that which is good; it will remove obstructions in the stomach
and liver. It will cause that what you receive of God's bread
shall turn to good nourishment, and make good blood. In a word,
it preserveth life (John 4:14). They that take this water shall
live longer than did old Methuselah, and yet he lived a great
while (Gen 5:27).

Wherefore, let me continue my exhortation to you. Be more free
in making use of this water; it is the wholesomest water in the
world; you may take it at the third, sixth, ninth, or eleventh hour,
but to take it in the morning of your age is best (Matt 20:3-6).
For then diseases have not got so great a head as when they are
of long continuance, consequently they will be removed with far
more ease; besides, those that thus do will receive endless life,
and the comfort of it betimes; and that, you know, is a double
life to one (Eccl 11:1-4).

This water gently purges, and yet more effectually than any others.
True, where bad humours are more tough and churlish, it will show
itself stronger of operation, for there is no disease can be too
hard for it. It will, as we say, throw the house out of the windows;
but it will rid us of the plague of those most deadly infections
that otherwise will be sure to make us sleep in death, and bring
us, with the multitude, down to hell. But it will do no hurt; it
only breaks our sleep in security, and brings us to a more quick
apprehension of the plague of our heart and flesh. It will, as I
said before, provoke to appetite, but make us only long after that
which is wholesome. If any ask why I thus allegorize, I answer,
the text doth lead me to it.

SECOND. I advise, therefore, in the next place, that thou get thee
a dwelling-place by these waters. 'The beloved of the Lord shall
dwell in safety by him, and the Lord shall cover him all the day
long' (Deut 33:12). If thou ask where that dwelling is, I answer,
in the city of God, in and among the tabernacles of the Most
High. This river comes from the throne to water the city of God;
and to that end it is said to run 'in the midst of the street of
it' (Rev 22:2). If ye will inquire, inquire, return, come. 'The
seed also of his servants shall inherit it, and they that love
his name shall dwell therein' (Psa 69:36). Get thee a dwelling
in Jerusalem, in the midst of Jerusalem, and then thou wilt be
seated by this river.

In old times, the ancients had their habitations by the rivers;
yea, we read of Aroer that stood upon the brink of the river Arnon
(Josh 13:9). Balaam also had his dwelling in his city Pethor, 'by
the river of the land of the children of his people' (Num 22:5).
O! by a river side is the pleasantest dwelling in the world; and
of all rivers, the river of the water of life is the best. They
that dwell there 'shall not hunger nor thirst; neither shall the
heat nor sun smite them: for he that hath mercy on them shall
lead them, even by the springs of water shall he guide them' (Isa
49:10). Trees planted by the rivers, and that spread out their
roots by the rivers, they are the flourishing trees, they bring
forth their fruit in their season (Psa 1:3; Jer 17:8). And the
promise is that men that take up their dwellings by this river of
water of life, shall be fruitful as such trees.

If thou art a Christian, thou hast more than an ordinary call and
occasion to abide by these waters; thy things will not grow but by
these waters. Weeds and the excellencies of most men we may find
in the barren wilderness, they grow under every hedge; but thine
are garden, and so choice things, and will not thrive without much
water, no, without the water of God's river. Dwell, therefore,
here; that thy soul may be as a watered garden (Jer 31:12; Isa
12:1-3). And when thou seest how those that are loath to die,[19]
make provision at Tunbridge, Epsom, the Bath, and other places,
and what houses they get that they may have their dwellings by
those waters, then do thou consider of thy spiritual disease, and
how nothing can cure thee but this blessed water of life; be also
much of desires to have a dwelling-place in Jerusalem, that thou
mayest always be nigh to these waters. Be often also in watering
thy plants with these waters. I mean the blessed graces of God
in thy soul; then shalt thou grow, and retain thy greenness, and
prove thyself to be a disciple indeed. And herein is God, and thy
Father, glorified, that thou bear much fruit (John 15:8).

THIRD. My third word is, bless God for providing for man such
waters. These only can make us live; all others come out of the
Dead Sea, and do kill; there is no living water but this. I say,
show thy acceptation of it with thanksgiving; if we are not to
receive our bread and cheese but with thanksgiving, how should we
bless God for this unspeakable gift! (2 Cor 9:15). This is soul
life, life against sin, life from sin, life against the curse, life
from the curse, life beyond hell, beyond desert, beyond thought,
beyond desires. Life that is pleasing, life that is profitable,
life everlasting.

O my brethren, bless God! who doth good and gives us such rain,
filling our hearts with food and gladness.[20] When Moses would
take the heart of Israel, and took in hand to raise up their
spirits to thankfulness, he used to tell them that the land that
they were to go to was a land that God cared for, and that was
watered with the dew of heaven. Yea, 'a land of brooks of water,
of fountains and depths that spring out of valleys and hills; a
land that flowed with milk and honey, which is the glory of all
lands' (Deut 8:7; Exo 3:8, 13:5; Lev 20:24; Num 14:8). But yet in
his description he makes no mention of a river of water of life;
a river the streams whereof make glad the city of God.

This river is the running out of God's heart; the letting out of
his very bowels, for God is the living God. This is his heart and
soul. 'Yea, I will rejoice over them to do them good, and I will
plant them in this land assuredly, with my whole heart, and with
my whole soul' (Jer 32:41). I say, if ever God's heart and soul
appeared, it showed itself in giving this water of life, and
the throne from whence it proceeds. Wherefore [there is] all the
reason of the world, that in the reception of it thy heart and
soul should run out and flow after him in thanksgiving. See how
David words it in Psalm 103:1-5, and do likewise.

FOURTH. By the characters that are given of this water of life,
thou art capacitated to judge when a notion, a doctrine, an opinion,
comes to thine ears, whether it is right, good, and wholesome, or
how. This river is pure, is clear, is pure and clear as crystal.
Is the doctrine offered unto thee so? or is it muddy, and mixed
with the doctrines of men? Look, man, and see if the foot of the
worshippers of Bel be not there, and if the waters be not fouled
thereby. What water is fouled is not the water of life, or at
least not the water of life in its clearness. Wherefore, if thou
findest it not right, go up higher to the spring-head, for always
the nearer to the spring, the more pure and clear is the water.
Fetch, then, thy doctrine from afar, if thou canst not have it good
nearer hand (Job 36:3). Thy life lies at stake; the counterfeit of
things is dangerous; everybody that is aware, is afraid thereof.
Now a counterfeit here is most dangerous, is most destructive.
Wherefore take heed how you hear, what you hear; for, as I said
before of the fish, by your colour it will be seen what waters
you swim in; wherefore look you well to yourselves.[21]

FIFTH. Doth this water of life run like a river, like a broad,
full, and deep river; then let no man, be his transgressions never
so many, fear at all, but there is enough to save his soul, and
to spare. Nothing has been more common to many than to doubt of
the grace of God; a thing most unbecoming a sinner of any thing in
the world. To break the law is a fact foul enough; but to question
the sufficiency of the grace of God to save therefrom, is worse
than sin, if worse can be. Wherefore, despairing soul, for it is
to thee I speak, forbear thy mistrusts, cast off thy slavish fears,
hang thy misgivings as to this upon the hedge; and believe thou
hast an invitation sufficient thereto, a river is before thy face.
And as for thy want of goodness and works, let that by no means
daunt thee; this is a river of water of life, streams of grace
and mercy. There is, as I said, enough therein to help thee, for
grace brings all that is wanting to the soul. Thou, therefore,
hast nothing to do, I mean as to the curing of thy soul of its
doubts, and fears, and despairing thoughts, but to drink and live
for ever.

SIXTH. But what is all this to the DEAD world--to them that love
to be dead? They toss their vanities about as the boys toss their
shuttlecocks in the air, till their foot slips, and themselves
descend into the pit.

Let this suffice for this time.


FOOTNOTES:

1 As God gave us existence, so, in his munificence and royal bounty,
he gives us his rich grace. We have nothing to give in return but
grateful love. He redeems us from the captivity of sin, and earth,
and hell. 'Every beast of the forest is mine, and the cattle upon
a thousand hills: the world is mine, saith the Almighty, with the
fulness thereof.' O to grace how great a debtor; freely bestowed
to the poor and needy.--Ed.

2 Water is a curse, as in the dropsy, but essential to life with
our food. Oil is valuable, properly taken, but an irritating oil
to consume the bones is destructive. How awful the case of the rich
man when refused a drop of water to cool that fire which he had
created while living, and into which he had irretrievably plunged
himself.--Ed.

3 Reliance upon an imperfect obedience to God's holy law, united
with a hope, through Christ or some other means, of forgiveness
for not having kept some parts of that law, is 'the doctrine of
the world,' and of devils. It is a refuge of lies, which death will
fearfully sweep away. We must rely wholly upon Christ, or perish.--Ed.

4 Aquae Vitae was a cordial-water well known in Bunyan's time, and
much used in compounding medicines, but now almost forgotten. It
was distilled from brewed beer, strongly hopped, and well fermented.
The French have an intoxicating liquour called eau de vie; this is
distilled from the refuse of the grapes after the wine is made.--Ed.

5 Although all mankind are fatally diseased, they only feel it
that are made sick of sin; this is the law work, and when it takes
place, then comes the new birth and salvation by the efficacy of
this water of life.--Ed.

6 A RIVER inexhaustible, to supply the pure and unmixed joys of
heaven to all the myriads of happy glorified souls, and applied
by the Spirit of grace to quench the thirst of the soul on earth.
This grace is fixed and permanent, 'springing up into everlasting
life.' Blessed Jesus, 'give me this water, that I thirst not
ever.'--Ed.

7 This water of life is as essential to the spiritual-mindedness
of the soul, as natural water is to the life of a fish. The grace
of God is the element in which only the renewed soul can live and
enjoy a little of that heaven into which, as an ocean of bliss,
this river carries him.--Ed.

8 Those that are satisfied with the world, and its enjoyments,
and seek not for happiness in the favour of God; those that depend
on the merit of their own works for a righteousness; these do not
thirst--they have no sense of their need, and will not condescend
to come to THE FOUNTAIN.--Ed.

9 The rain is taken from the sea by water-spouts or in vapour; it
is wonderfully distilled, and descends upon the earth in fertilizing
showers which supply the rivers. In proportion to the rain or
melting of the snow, is the quantity of water in the rivers. Bunyan
was taught all this phenomena of nature, by a single verse in the
inspired volume which he quotes. How wonderful is that Book!--Ed.

10 This is a most astonishing natural phenomenon: that such a
river as the Thames, receiving constantly all the filth of a vast
metropolis, containing more than two millions of inhabitants,
buries it all, and yet purifieth itself.--Ed.

11 Light bread is an allusion to Numbers 21:5: 'our soul loatheth
this light bread.' The heavenly manna, like Christ, is despised
and rejected of man.--Ed.

12 By 'the text,' in this and other places, is meant the text of
sacred Scripture; not the particular passage, or text, on which
this treatise is founded.--Ed.

13 The solemn silence, and the sound of the trumpet, took place
in quick succession when the medium of prayer and praise, from
fallen man, was first exhibited in heaven. When Christ was revealed
to John, as the throne upon which God received the prayers of all
his saints, awe, and wonder, and silence, was felt in heaven for
the space of half an hour; then came the sound of the trumpet
with dire events to those who had refused to pray in the name of
Christ.--Ed.

14 Thus the Spirit of God in regeneration produces light out of
darkness, makes the barren heart fruitful, and from confusion,
discord, and enmity, brings order, harmony, and tranquility. The
renewed man is actuated by new hopes and fears; his judgment is
enlightened, his will rectified, and his heart transformed; his
eyes being divinely opened he sees into eternity; he has a hope
full of immortality; spiritual appetites are excited in his soul;
his affections are raised to God and heaven; his soul thirsteth
for God, for the living God! Thus the Spirit giveth life to the
dead, eyes to the blind, speech to the dumb, feet to the lame, and
the hand of faith to lay hold on Christ for complete salvation.--Mason.

15 This is an excellent commentary upon that part of the Pilgrim's
Progress which describes Christiana and her company at the foot
of the hill Difficulty. Greatheart points out the spring at which
Christian was refreshed before he began the arduous ascent which
led him, in defiance of a persecuting world, to join in church
fellowship, allegorically represented by the house Beautiful--'When
Christian drank it was clear and good, but now it is dirty; and
with the feet of some that are not desirous that pilgrims should
here quench their thirst.' After the writing of the first part,
and before that of the second, the Act of Uniformity had spread
its baleful influence over England. To use Bunyan's words--'The
Romish beasts have corrupted the doctrine by treading it down
with their feet, and have muddied this water with their own dirt
and filthiness.'--See Holy City.--Ed.

16 'Shuck,' to shake; obsolete as a verb, but retained as a noun
to designate the pea-shell, after the peas have been shook out.--Ed.

17 Probatum est--is proved--a scrap of Latin commonly used in
advertising medical prescriptions, in Bunyan's time.--Ed.

18 A Protestant can have but little idea of the insane superstition
of the Papists in respect to holy water. The following lines, from
Barnaby Googe's Popish Kingdome, will shed a little light upon
it:--

'Besides, they do beleeue their sinnes to be forgiven quight, By
taking holy water here, whereof if there do light But one small
drop, it driueth out the hellishe deuils all Then which there can
no greater griefe vnto the feend befall.'--4to. 1570, p. 42. In
the Editor's library.--Ed.

19 The infatuation, nay, madness of human nature, in its fallen
state, is shown by living to hasten the inroads of death; and
when he appears, terror-stricken they fly from it to any remedy
that is within their reach. How vast the number of suicides by
intemperance!--Ed.

20 The real Christian, and such only, are in this blessed case;
they have the promise of the life that now is, as well as of that
which is to come. Their Father, the Almighty, supplies all their
wants; giving joy and peace, when heart and flesh tremble.--Ed.

21 In proportion to the number of professed Christians who thus
obey the gospel by judging for themselves, so will be the happiness
of the church, and the hastening on of the kingdom of Christ.
No one is a Christian that receives his doctrine from a prelate,
priest, or minister, without prayerfully comparing it with the
written Word. O man, take not the water of life as doled out by
a fellow-man; go to the river for yourself--survey yourself as
reflected in those crystal streams. Christ does not say to the
heavy-laden, sin-burdened soul, Go to the church; but, Come unto
me, and find rest. Blessed is he who loves the river of water
unpolluted by human devices, forms, or ceremonies; who flies to
the open bosom of his Christ, and finds refuge from every storm.--Ed.

***

THE BARREN FIG-TREE;

OR, THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR:

SHOWING, THAT THE DAY OF GRACE MAY BE PAST WITH HIM LONG BEFORE
HIS LIFE IS ENDED;

THE SIGNS ALSO BY WHICH SUCH MISERABLE MORTALS MAY BE KNOWN.

BY JOHN BUNYAN

'Who being dead, yet speaketh.'--Hebrews 11:4

London: Printed for J. Robinson, at the Golden Lion, in St. Paul's
Churchyard, 1688.

This Title has a broad Black Border.

ADVERTISEMENT BY THE EDITOR.

This solemn, searching, awful treatise, was published by Bunyan
in 1682; but does not appear to have been reprinted until a very
few months after his decease, which so unexpectedly took place
in 1688. Although we have sought with all possible diligence, no
copy of the first edition has been discovered; we have made use of
a fine copy of the second edition, in possession of that thorough
Bunyanite, my kind friend, R. B. Sherring, of Bristol. The third
edition, 1692, is in the British Museum. Added to these posthumous
publications appeared, for the first time, 'An Exhortation to Peace
and Unity,' which will be found at the end of our second volume.
In the advertisement to that treatise are stated, at some length,
my reasons for concluding that it was not written by Bunyan,
although inserted in all the editions of his collected works. That
opinion is now more fully confirmed, by the discovery of Bunyan's
own list of his works, published just before his death, in 1688,
and in which that exhortation is not inserted. I was also much
pleased to find that the same conclusion was arrived at by that
highly intelligent Baptist minister, Mr. Robert Robinson. His
reasons are given at some length, concluding with, 'it is evident
that Bunyan never wrote this piece.'[1] Why it was, after Bunyan's
death, published with his 'Barren Fig-tree,' is one of those hidden
mysteries of darkness and of wickedness that I cannot discover. The
beautiful parable from which Bunyan selected his text, represents
an enclosed ground, in which, among others, a fig-tree had been
planted. It was not an enclosure similar to some of the vineyards
of France or Germany, exclusively devoted to the growth of the
vine, but a garden in which fruits were cultivated, such as grapes,
figs, or pomegranates. It was in such a vineyard, thus retired
from the world, that Nathaniel poured out his heart in prayer, when
our Lord in spirit witnessed, unseen, these devotional exercises,
and soon afterwards rewarded him with open approbation (John 1:48).
In these secluded pleasant spots the Easterns spend much of their
time, under their own vines or fig-trees, sheltered from the
world and from the oppressive heat of the sun--a fit emblem of a
church of Christ. In this vineyard stood a fig-tree--by nature
remarkable for fruitfulness--but it is barren. No inquiry is made
as to how it came there, but the order is given, 'Cut it down.'
The dresser of the garden intercedes, and means are tried to make
it fruitful, but in vain. At last it is cut down as a cumber-ground
and burnt. This vineyard or garden represents a gospel church;
the fig-tree a member--a barren, fruitless professor. 'It matters
not how he got there,' if he bears no fruit he must be cut down
and away to the fire.

To illustrate so awful a subject this treatise was written, and
it is intensely solemn. God, whose omniscience penetrates through
every disguise, himself examines every tree in the garden, yea,
every bough. Wooden and earthy professor, your detection is sure;
appearances that deceive the world and the church cannot deceive
God. 'He will be with thee in thy bed fruits--thy midnight
fruits--thy closet fruits--thy family fruits--they conversation
fruits.' Professor, solemnly examine yourself; 'in proportion
to your fruitfulness will be your blessedness.' 'Naked and open
are all things to his eye.' Can it be imagined that those 'that
paint themselves did ever repent of their pride?' 'How seemingly
self-denying are some of these creeping things.' 'Is there no place
will serve to fit those for hell but the church, the vineyard of
God?' 'It is not the place where the worker of iniquity can hide
himself or his sins from God.' May such be detected before they
go hence to the fire. While there is a disposition to seek grace
all are invited to come; but when salvation by Christ is abandoned,
there is no other refuge, although sought with tears. Reader, may
the deeply impressive language of Bunyan sink profoundly into our
hearts. We need no splendid angel nor hideous demon to reveal to
us the realities of the world to come. 'If we hear not Moses and
the prophets,' as set forth by Bunyan in this treatise, 'neither
should we be persuaded though one rose from the dead' to declare
these solemn truths (Luke 16:31).

GEO. OFFOR.


TO THE READER.

COURTEOUS READER,

I have written to thee now about the Barren Fig-tree, or how it will
fare with the fruitless professor that standeth in the vineyard
of God. Of what complexion thou art I cannot certainly divine; but
the parable tells thee that the cumber-ground must be cut down.
A cumber-ground professor is not only a provocation to God,
a stumbling-block to the world, and a blemish to religion, but a
snare to his own soul also. 'Though his excellency mount up to the
heavens, and his head reach unto the clouds, yet he shall perish
for ever, like his own dung; they which have seen him shall say,
Where is he?' (Job 20:6,7).

Now 'they count it pleasure to riot in the daytime.' But what will
they do when the axe is fetched out? (2 Peter 2:13,14).

The tree whose fruit withereth is reckoned a tree without fruit,
a tree twice dead, one that must be 'plucked up by the roots'
(Jude 12).

O thou cumber-ground, God expects fruit, God will come seeking
fruit shortly.

My exhortation, therefore, is to professors that they look to it,
that they take heed.

The barren fig-tree in the vineyard, and the bramble in the wood,
are both prepared for the fire.

Profession is not a covert to hide from the eye of God; nor will
it palliate the revengeful threatening of his justice; he will
command to cut it down shortly.

The church, and a profession, are the best of places for the
upright, but the worst in the world for the cumber-ground. He must
be cast, as profane, out of the mount of God: cast, I say, over
the wall of the vineyard, there to wither; thence to be gathered
and burned. 'It had ben better for them not to have known the way
of righteousness' (2 Peter 2:21). And yet if they had not, they
had been damned; but it is better to go to hell without, than in,
or from under a profession. These 'shall receive greater damnation'
(Luke 20:47).

If thou be a professor, read and tremble: if thou be profane, do
so likewise. For if the righteous scarcely be saved, where shall
the ungodly and sinners appear? Cumber-ground, take heed of the
axe! Barren fig-tree, beware of the fire!

But I will keep thee no longer out of the book. Christ Jesus, the
dresser of the vineyard, take care of thee, dig about thee, and
dung thee, that thou mayest bear fruit; that when the Lord of the
vineyard cometh with his axe to seek for fruit, or pronounce the
sentence of damnation on the barren fig-tree, thou mayest escape
that judgment. The cumber-ground must to the wood-pile, and thence
to the fire. Farewell.

Grace be with all them that love our Lord Jesus in sincerity. Amen.

JOHN BUNYAN


THE BARREN FIG-TREE, OR THE DOOM AND DOWNFALL OF THE FRUITLESS
PROFESSOR.

'A CERTAIN MAN HAD A FIG-TREE PLANTED IN HIS VINEYARD; AND HE CAME
AND SOUGHT FRUIT THEREON, AND FOUND NONE. THEN SAID HE UNTO THE
DRESSER OF HIS VINEYARD, BEHOLD, THESE THREE YEARS I COME SEEKING
FRUIT ON THE FIG-TREE, AND FIND NONE: CUT IT DOWN; WHY CUMBERETH
IT THE GROUND? AND HE ANSWERING SAID UNTO HIM, LORD, LET IT ALONE
THIS YEAR ALSO, TILL I SHALL DIG ABOUT IT, AND DUNG IT: AND IF IT
BEAR FRUIT, WELL: AND IF NOT, THEN AFTER THAT THOU SHALT CUT IT
DOWN.'--LUKE 13:6-9.

At the beginning of this chapter we read how some of the Jews came
to Jesus Christ, to tell him of the cruelty of Pontius Pilate,
in mingling the blood of the Galileans with their sacrifices.
A heathenish and prodigious act; for therein he showed, not only
his malice against the Jewish nation, but also against their
worship, and consequently their God. An action, I say, not only
heathenish, but prodigious also; for the Lord Jesus, paraphrasing
upon this fact of his, teacheth the Jews, that without repentance
'they should all likewise perish.' 'Likewise,' that is by the hand
and rage of the Roman empire. Neither should they be more able to
avoid the stroke, than were those eighteen upon whom the tower of
Siloam fell, and slew them (Luke 13:1-5). The fulfilling of which
prophecy, for their hardness of heart, and impenitency, was in
the days of Titus, son of Vespasian, about forty years after the
death of Christ. Then, I say, were these Jews, and their city,
both environed round on every side, wherein both they and it,
to amazement, were miserably overthrown. God gave them sword and
famine, pestilence and blood, for their outrage against the Son
of his love. So wrath 'came upon them to the uttermost' (1 Thess
2:16).[2]

Now, to prevent their old and foolish salvo, which they always
had in readiness against such prophecies and denunciations of
judgment, the Lord Jesus presents them with this parable, in which
he emphatically shows them that their cry of being the temple of
the Lord, and of their being the children of Abraham, &c., and
their being the church of God, would not stand them in any stead.
As who should say, It may be you think to help yourselves against
this my prophecy of your utter and unavoidable overthrow, by the
interest which you have in your outward privileges. But all these
will fail you; for what think you? 'A certain man had a fig-tree
planted in his vineyard, and he came and sought fruit thereon,
and found none.' This is your case! The Jewish land is God's
vineyard; I know it; and I know also, that you are the fig-trees.
But behold, there wanteth the main thing, fruit; for the sake, and
in expectation of which, he set this vineyard with trees. Now,
seeing the fruit is not found amongst you, the fruit, I say,
for the sake of which he did at first plant this vineyard, what
remains but that in justice he command to cut you down as those
that cumber the ground, that he may plant himself another vineyard?
'Then said he unto the dresser of his vineyard, Behold, these
three years I come seeking fruit on this fig-tree, and find none;
cut it down, why cumbereth it the ground?' This therefore must be
your end, although you are planted in the garden of God; for the
barrenness and unfruitfulness of your hearts and lives you must
be cut off, yea, rooted up, and cast out of the vineyard.

In parables there are two things to be taken notice of, and to be
inquired into of them that read. First, The metaphors made use
of. Second, The doctrine or mysteries couched under such metaphors.

The metaphors in this parable are, 1. A certain man; 2. A vineyard;
3. A fig-tree, barren or fruitless; 4. A dresser; 5. Three years;
6. Digging and dunging, &c.

The doctrine, or mystery, couched under these words is to show us
what is like to become of a fruitless or formal professor. For,
1. By the man in the parable is meant God the Father (Luke 15:11).
2. By the vineyard, his church (Isa 5:7). 3. By the fig-tree, a
professor. 4. By the dresser, the Lord Jesus. 5. By the fig-tree's
barrenness, the professor's fruitlessness. 6. By the three
years, the patience of God that for a time he extendeth to barren
professors. 7. This calling to the dresser of the vineyard to
cut it down, is to show the outcries of justice against fruitless
professors. 8. The dresser's interceding is to show how the Lord
Jesus steps in, and takes hold of the head of his Father's axe,
to stop, or at least to defer, the present execution of a barren
fig-tree. 9. The dresser's desire to try to make the fig-tree
fruitful, is to show you how unwilling he is that even a barren
fig-tree should yet be barren, and perish. 10. His digging about
it, and dunging of it, is to show his willingness to apply gospel
helps to this barren professor, if haply he may be fruitful. 11.
The supposition that the fig-tree may yet continue fruitless,
is to show, that when Christ Jesus hath done all, there are some
professors will abide barren and fruitless. 12. The determination
upon this supposition, at last to cut it down, is a certain
prediction of such professor's unavoidable and eternal damnation.

But to take this parable into pieces, and to discourse more
particularly, though with all brevity, upon all the parts thereof.

'A certain MAN had a fig-tree planted in his vineyard.'

The MAN, I told you, is to present us with God the Father; by
which similitude he is often set out in the New Testament.

Observe then, that it is no new thing, if you find in God's church
barren fig-trees, fruitless professors; even as here you see is a
tree, a fruitless tree, a fruitless fig-tree in the vineyard.[3]
Fruit is not so easily brought forth as a profession is got into;
it is easy for a man to clothe himself with a fair show in the
flesh, to word it, and say, Be thou warmed and filled with the
best. It is no hard thing to do these with other things; but to be
fruitful, to bring forth fruit to God, this doth not every tree,
no not every fig-tree that stands in the vineyard of God. Those
words also, 'Every branch in me that beareth not fruit, he taketh
away,' assert the same thing (John 15:2). There are branches
in Christ, in Christ's body mystical, which is his church, his
vineyard, that bear not fruit, wherefore the hand of God is to
take them away: I looked for grapes, and it brought forth wild
grapes, that is, no fruit at all that was acceptable with God (Isa
5:4). Again, 'Israel is an empty vine, he bringeth forth fruit unto
himself,' none to God; he is without fruit to God (Hosea 10:1).
All these, with many more, show us the truth of the observation,
and that God's church may be cumbered with fruitless fig-trees,
with barren professors.

Had a FIG-TREE.

Although there be in God's church that be barren and fruitless;
yet, as I said, to see to, they are like the rest of the trees,
even a fig-tree. It was not an oak, nor a willow, nor a thorn,
nor a bramble; but a FIG-TREE. 'they come unto thee as the people
cometh' (Eze 33:31). 'They delight to know my ways, as a nation
that did righteousness, and forsook not the ordinance of their
God. They ask of me the ordinances of justice, they take delight
in approaching to God,' and yet but barren, fruitless, and
unprofitable professors (Isa 58:2-4). Judas also was one of the
twelve, a disciple, an apostle, a preacher, an officer, yea, and
such a one as none of the eleven mistrusted, but preferred before
themselves, each one crying out, 'Is it I? Is it I?' (Mark 14:19).
None of them, as we read of (John 6:70), mistrusting Judas; yet
he in Christ's eye was the barren fig-tree, a devil, a fruitless
professor. The foolish virgins also went forth of the world with
the other, had lamps, and light, and were awakened with the other;
yea, had boldness to go forth, when the midnight cry was made, with
the other; and thought that they could have looked Christ in the
face, when he sat upon the throne of judgment, with the other; and
yet but foolish, but barren fig-trees, but fruitless professors.
'Many,' saith Christ, 'will say unto me in that day,' this and
that, and will also talk of many wonderful works; yet, behold,
he finds nothing in them but the fruits of unrighteousness (Matt
7:22,23). They were altogether barren and fruitless professors.

Had a fig-tree PLANTED.

This word PLANTED doth also reach far; it supposeth one taken out
of its natural soil, or removed from the place it grew in once;
one that seemed to be called, awakened; and not only so, but
by strong hand carried from the world to the church; from nature
to grace; from sin to godliness. 'Thou hast brought a vine out
of Egypt; thou hast cast out the heathen, and planted it' (Psa
80:8). Of some of the branches of this vine were there unfruitful
professors.

It must be concluded, therefore, that this professor, that remaineth
notwithstanding fruitless, is, as to the view and judgment of
the church, rightly brought in thither, to wit, by confession of
faith, of sin, and a show of repentance and regeneration; thus
false brethren creep in unawares![4] All these things this word
planted intimateth; yea, further, that the church is satisfied
with them, consents they should abide in the garden, and counteth
them sound as the rest. But before God, in the sight of God, they
are graceless professors, barren and fruitless fig-trees.

Therefore it is one thing to be in the church, or in a profession;
and another to be of the church, and to belong to that kingdom that
is prepared for the saint, that is so indeed. Otherwise, 'Being
planted, shall it prosper? shall it not utterly wither, when the
east-wind toucheth it? It shall wither in the furrows where it
grew' (Eze 17:10).

Had a fig-tree planted in HIS vineyard.

In HIS vineyard. Hypocrites, with rotten hearts, are not afraid
to come before God in Sion. These words therefore suggest unto us
a prodigious kind of boldness and hardened fearlessness. For what
presumption higher, and what attempt more desperate, than for a
man that wanteth grace, and the true knowledge of God, to crowd
himself, in that condition, into the house or church of God; or
to make profession of, and desire that the name of God should be
called upon him?

For the man that maketh a profession of the religion of Jesus Christ,
that man hath, as it were, put the name of God upon himself, and
is called and reckoned now, how fruitless soever before God or
men, the man that hath to do with God, the man that God owneth,
and will stand for. This man, I say, by his profession, suggesteth
this to all that know him to be such a professor. Men merely natural,
I mean men that have not got the devilish art of hypocrisy, are
afraid to think of doing thus. 'And of the rest durst no man join
himself to them; but the people magnified them' (Acts 5:13). And,
indeed, it displeaseth God. 'Ye have brought,' saith he, 'men
uncircumcised into my sanctuary' (Eze 44:7). And again, 'When ye
come to appear before me, who hath required this at your hand,
to tread my courts?' saith God (Isa 1:12). They have therefore
learned this boldness of none in the visible world, they only took
it of the devil, for he, and he only, with these his disciples,
attempt to present themselves in the church before God. 'The
tares are the children of the wicked one.' The tares, that is,
the hypocrites, that are Satan's brood, the generation of vipers,
that cannot escape the damnation of hell.

HAD a fig-tree planted in his vineyard.

He doth not say, He planted a fig-tree, but there was a fig-tree
there; he HAD, or found a fig-tree planted in his vineyard.

The great God will now acknowledge the barren fig-tree, or barren
professor, to be his workmanship, or a tree of his bringing in,
only the text saith, he had one there. This is much like that
in Matthew 15:13--'Every plant which my heavenly Father hath not
planted, shall be rooted up.' Here again are plants in his vineyard
which God will not acknowledge to be of his planting; and he seems
to suggest that in his vineyard are many such. Every plant, or all
those plants or professors, that are got into the assembly of the
saints, or into the profession of their religion, without God and
his grace, 'shall be rooted up.'

'And when the King came in to see the guests, he saw there a
man which had not on the wedding-garment. And he saith unto him,
Friend, how camest thou in hither, not having a wedding-garment?'
(Matt 22:11,12). Here is one so cunning and crafty that he beguiled
all the guests; he got and kept in the church even until the King
himself came in to see the guests; but his subtilty got him nothing;
it did not blind the eyes of the King; it did not pervert the
judgment of the righteous. 'Friend, how camest thou in hither?' did
overtake him at last; even a public rejection; the King discovered
him in the face of all present. 'How camest thou in hither?' My
Father did not bring thee hither; I did not bring thee hither;
my Spirit did not bring thee hither; thou art not of the heavenly
Father's planting. 'How camest thou in hither?' He that 'entereth
not by the door, but climbeth up some other way, the same is a
thief and a robber' (John 10:1). This text also is full and plain
to our purpose; for this man came not in by the door, yet got into
the church; he got in by climbing; he broke in at the windows;
he got something of the light and glory of the gospel of our Lord
Jesus Christ in his head; and so, hardy wretch that he was, he
presumed to crowd himself among the children. But how is this
resented? What saith the King of him? Why, this is his sign, 'the
same is a thief and a robber.' See ye here also, if all they be
owned as the planting of God that get into his church or profession
of his name.

'Had a fig-tree.' Had one without a wedding-garment, had a thief
in his garden, at his wedding, in his house. These climbed up some
other way. There are many ways to get into the church of God, and
profession of his name, besides, and without an entering by the
door.

1. There is the way of lying and dissembling, and at this gap the
Gibeonites got in (Josh 9 &c).

2. There is sometimes falseness among some pastors, either for
the sake of carnal relations, or the like; at this hole Tobiah,
the enemy of God, got in (Neh 13:4-9).

3. There is sometimes negligence, and too much uncircumspectness
in the whole church; thus the uncircumcised got in (Eze 44:7,8).

4. Sometimes, again, let the church be never so circumspect, yet
these have so much help from the devil that they beguile them
all, and so get in. These are of the sort of thieves that Paul
complains of, 'False brethren, that are brought in unawares' (Gal
2:4). Jude also cries out of these, 'Certain men crept in unawares'
(Jude 4). Crept in! What, were they so lowly? A voluntary humility,
a neglecting of the body, not in any humour (Col 2:23).[5] O! how
seemingly self-denying are some of these 'creeping things,' that
yet are to be held, (as we shall know them) an abomination to
Israel (Lev 11:43,44).

But in a great house there are not only vessels of gold and of
silver, but also of wood and of earth; and some to honour, and
some to dishonour (2 Tim 2:20). By these words the apostle seems
to take it for granted, that as there hath been, so there still
will be these kind of fig-trees, these barren professors in the
house, when all men have done what they can; even as in a great
house there are always vessels to dishonour, as well as those to
honour and glory; vessels of wood and of earth, as well as of silver
and gold. So, then, there must be wooden professors in the garden
of God, there must be earthy, earthen professors in his vineyard;
but that methinks is the biting word, 'and some to dishonour'
(Rom 9:21,22). That to the Romans is dreadful, but this seems to
go beyond it; that speaks but of the reprobate in general, but
this of such and such in particular; that speaks of their hardening
but in the common way, but this that they must be suffered to
creep into the church, there to fit themselves for their place,
their own place, the place prepared for them of this sort only
(Acts 1:25). As the Lord Jesus said once of the Pharisees, These
'shall receive greater damnation' (Luke 20:47).

Barren fig-tree, fruitless professor, hast thou heard all these
things? Hast thou considered that this fig-tree is not acknowledged
of God to be his, but is denied to be of his planting, and of his
bringing unto his wedding? Dost not thou see that thou art called
a thief and a robber, that hast either climbed up to, or crept
in at another place than the door? Dost thou not hear that there
will be in God's house wooden and earthly professors, and that no
place will serve to fit those for hell but the house, the church,
the vineyard of God? Barren fig-tree, fruitless Christian, do not
thine ears tingle?

And HE came and sought fruit thereon.

When a man hath got a profession, and is crowded into the church
and house of God, the question is not now, Hath he life, hath he
right principles? but, Hath he fruit? HE came seeking fruit thereon.
It mattereth not who brought thee in hither, whether God or the
devil, or thine own vain-glorious heart; but hast thou fruit? Dost
thou bring forth fruit unto God? And, 'Let every one that nameth
the name of' the Lord Jesus 'Christ depart from iniquity' (2 Tim
2:19). He doth not say, And let every one that hath grace, or let
those that have the Spirit of God; but, 'Let every one that nameth
the name of' the Lord Jesus 'Christ depart form iniquity.'

What do men meddle with religion for? Why do they call themselves
by the name of the Lord Jesus, if they have not the grace of God,
if they have not the Spirit of Christ? God, therefore, expecteth
fruit. What do they do in the vineyard? Let them work, or get them
out; the vineyard must have labourers in it. 'Son, go WORK to-day
in my vineyard' (Matt 21:28). Wherefore, want of grace and want
of Spirit will not keep God from seeking fruit. 'And he came and
sought fruit thereon' (Luke 13:6, 8:8). He requireth that which
he seemeth to have. Every man in the vineyard and house of God
promiseth himself, professeth to others, and would have all men
take it for granted, that a heavenly principle is in him, why then
should not God seek fruit?

As for them, therefore, that will retain the name of Christians,
fearing God, and yet make no conscience of bringing forth fruit to
him, he saith to such, Away! 'As for you,--Go ye, serve ye every
one his idols, and hereafter also, if ye will not hearken unto me,'
&c. (Eze 20:39). Barren fig-tree, dost thou hear? God expecteth
fruit, God calls for fruit, yea, God will shortly come seeking fruit
on this barren fig-tree. Barren fig-tree, either bear fruit, or
go out of the vineyard; and yet then thy case will be unspeakably
damnable. Yea, let me add, if thou shalt neither bear fruit nor
depart, God will take his name out of thy mouth (Jer 44:26). He
will have fruit. And I say further, if thou wilt do neither, yet
God in justice and righteousness will still come for fruit. And
it will be in vain for thee to count this austerity. He will reap
where he hath not sowed, and gather where he hath not strewed
(Matt 25:24-26). Barren fig-tree, dost thou hear?

Quest. What if a man have no grace?

Answ. Yes, seeing he hath a profession.

And he came and sought fruit THEREON.

A church, then, and a profession, are not places where the workers
of iniquity may hide themselves and sins from God. Some of old
thought that because they could cry, 'The temple of the Lord, the
temple of the Lord!' that therefore they were delivered, or had a
dispensation to do the abominations which they committed, as some
in our days; for who, say they, have a right to the creatures, if
not Christians, if not professors, if not church members? And, from
this conclusion, let go the reins of their inordinate affections
after pride, ambition, gluttony; pampering themselves without fear
(Jude 12), daubing themselves with the lust-provoking fashions
of the times; to walk with stretched out necks, naked breasts,
frizzled fore-tops, wanton gestures, in gorgeous apparel, mixed
with gold and pearl, and costly array.[6] I will not here make
inspection into their lives, their carriages at home, in their
corners and secret holes; but certainly, persons thus spirited,
thus principled, and thus inclined, have but empty boughs, boughs
that want the fruit that God expects, and that God will come down
to seek.

Barren fig-tree, thou art not licensed by thy profession, nor by
the Lord of the vineyard, to bear these clusters of Gomorrah;
neither shall the vineyard, nor thy being crowded among the trees
there, shelter thee from the sight of the eye of God. Many make
religion their cloak, and Christ their stalking-horse, and by that
means cover themselves and hide their own wickedness from men;
but God seeth their hearts, hath his print upon the heels of their
feet, and pondereth all their goings; and at last, when their
iniquity is found to be hateful, he will either smite them with
hardness of heart, and so leave them, or awaken them to bring forth
fruit. Fruit he looks for, seeks, and expects, barren fig-tree!

But what! come into the presence of God to sin! What! come into
the presence of God to hide thy sin! Alas, man! the church is God's
garden, and Christ Jesus is the great Apostle and High-priest of
our profession. What! come into the house that is called by my
name! into the place where mine honour dwelleth! (Psa 26:8). Where
mine eyes and heart are continually! (1 Kings 9:3). What! come
there to sin, to hide thy sin, to cloak thy sin! His plants are
an orchard with pleasant fruits (Cant 4:13). And every time he
goeth into his garden, it is to see the fruits of the valley, and
to 'see if the vine flourished, and the pomegranates budded.'

Yea, saith he, he came seeking fruit on this fig-tree. The church is
the place of God's delight, where he ever desires to be: there he
is night and day. He is there to seek for fruit, to seek for fruit
of all and every tree in the garden. Wherefore, assure thyself,
O fruitless one, that thy ways must needs be open before the eyes
of the Lord. One black sheep is soon espied, although in company
with many; that is taken with the first cast of the eye; its
different colour still betrays it. I say, therefore, a church and
a profession are not places where the workers of iniquity may hide
themselves from God that seeks for fruit. 'My vineyard,' saith
God, 'which is mine, is before me' (Cant 8:12).

And he came and sought fruit thereon, AND FOUND NONE.

Barren fig-tree, hearken; the continual non-bearing of fruit is
a dreadful sign that thou art to come to a dreadful end, as the
winding up of this parable concludeth.

'AND FOUND NONE.' None at all, or none to God's liking; for when
he saith, 'He came seeking fruit thereon,' he means 'fruit meet
for God,' pleasant fruit, fruit good and sweet (Heb 6). Alas! it
is not any fruit will serve; bad fruit is counted none. 'Every
tree which bringeth not forth good fruit is hewn down, and cast
into the fire' (Matt 3:10).

First. There is a fruit among professors that withers, and so never
comes to be ripe; a fruit that is smitten in the growth, and comes
not to maturity; and this is reckoned no fruit. This fruit those
professors bear that have many fair beginnings, or blossoms; that
make many fair offers of repentance and amendment; that begin to
pray, to resolve, and to break off their sins by righteousness, but
stop at those beginnings, and bring not fruit forth to perfection.
This man's fruit is withered, wrinkled, smitten fruit, and is in
effect no fruit at all.

Second. There is a hasty fruit, such as is the 'corn upon the
house-top' (Psa 129:6); or that which springs up on the dung-hill,
that runs up suddenly, violently, with great stalks and big show,
and yet at last proves empty of kernel. This fruit is to be found
in those professors that on a sudden are so awakened, so convinced,
and so affected with their condition that they shake the whole
family, the endship,[7] the whole town. For a while they cry
hastily, vehemently, dolefully, mournfully, and yet all is but a
pang, an agony, a fit, they bring not forth fruit with patience.
These are called those hasty fruits that 'shall be a fading flower'
(Isa 28:4).

Third. There is a fruit that is vile and ill-tasted, how long
soever it be in growing; the root is dried, and cannot convey a
sufficiency of sap to the branches, to ripen the fruit (Jer 24).
These are the fruits of such professors whose hearts are estranged
from communion with the Holy Ghost, whose fruit groweth from
themselves, from their parts, gifts, strength of wit, natural or
moral principles. These, notwithstanding they bring forth fruit,
are called empty vines, such as bring not forth fruit to God.
'Their root is dried up, they shall bear no fruit; yea, though
they bring forth, yet will I slay even the beloved fruit of their
womb' (Hosea 9:16).

Fourth. There is a fruit that is wild. 'I looked for grapes and
it brought forth wild grapes' (Isa 5:4). I observe, that as there
are trees and herbs that are wholly right and noble, fit indeed
for the vineyard; so there are also their semblance, but wild;
not right, but ignoble. There is the grape, and the wild grape;
the vine, and the wild vine; the rose, and canker rose; flowers
and wild flowers; the apple, and the wild apple which we call the
crab. Now, fruit from these wild things, however they may please
the children to play with, yet the prudent and grave count them
of little or no value. There are also in the world a generation
of professors that, notwithstanding their profession, are wild
by nature; yea, such as were never cut out, or off, from the wild
olive-tree, nor never yet planted into the good olive-tree. Now,
these can bring nothing forth but wild olive berries, they cannot
bring forth fruit unto God. Such are all those that have lightly
taken up a profession, and crept into the vineyard without a new
birth, and the blessing of regeneration.

Fifth. There is also untimely fruit: 'Even as a fig-tree casteth
her untimely figs' (Rev 6, 13). Fruit out of season, and so no
fruit to God's liking. There are two sorts of professors subject
to bring forth untimely fruit: 1. They that bring forth fruit too
soon; 2. They that bring forth fruit too late.

1. They that bring forth too soon. They are such as at present
receive the Word with joy; and anon, before they have root
downwards, they thrust forth upwards; but having not root, when
the sun ariseth, they are smitten, and miserably die without fruit.
These professors are those light and inconsiderate ones that think
nothing but peace will attend the gospel; and so anon rejoice at
the tidings, without foreseeing the evil. Wherefore, when the evil
comes, being unarmed, and so not able to stand any longer, they
die, and are withered, and bring forth no fruit. 'He that received
the seed into stony places, the same is he that heareth the Word,
and anon with joy receiveth it; yet hath he not root in himself,
but dureth for a while; for when tribulation or persecution ariseth
because of the Word, by and by he is offended' (Matt 13:20,21).
There is, in Isaiah 28:4, mention made of some 'whose glorious
beauty shall be a fading flower,' because it is 'fruit before the
summer.' Both these are untimely fruit.

2. They also bring forth untimely fruit that stay till the season
is over. God will have his fruit in his season; I say, he will
receive them of such men as shall render them to him in their
seasons (Matt 21:41). The missing of the season is dangerous;
staying till the door is shut is dangerous (Matt 25:10,11). Many
there be that come not till the flood of God's anger is raised,
and too deep for them to wade through; 'Surely in the floods of
great waters they shall not come nigh unto him' (Psa 32:6). Esau
AFTERWARDS is fearful: 'For ye know how that afterward, when he
would have inherited the blessing, he was rejected; for he found
no place of repentance, though he sought it carefully with tears'
(Heb 12:17).

So the children of Israel, they brought to God the fruits of
obedience too late; their 'Lo, we be here' came too late (Num
14:40-42); their 'We will go up' came too late (Num 14:40-44).
The Lord had sworn before, 'that they should not possess the land'
(Matt 25:10, 27:5). All these are such as bring forth untimely fruit
(Heb 12:17; Luke 13:25-27). It is the hard hap of the reprobate
to do all things too late; to be sensible of his want of grace too
late; to be sorry for sin too late; to seek repentance too late;
to ask for mercy, and to desire to go to glory too late.

Thus you see, 1. That fruit smitten in the growth, that withereth,
and that comes not to maturity, is no fruit. 2. That hasty fruit,
such as 'the grass upon the house-top,' withereth also before it
groweth up, and is no fruit (Psa 129:6). 3. That the fruit that is
vile, and ill-tasted, is no fruit. That wild fruit, wild grapes,
are no fruit (Rev 6). That untimely fruit, such as comes too soon,
or that comes too late, such as come not in their season, are no
fruit.

And he came and sought FRUIT thereon, and found none.

Nothing will do but fruit; he looked for grapes. 'When the time
of the fruit drew near, he sent his servants to the husbandmen,
that they might receive the fruits of it' (Matt 21:34).

Quest. But what fruit doth God expect?

Answ. Good fruit. 'Every tree that bringeth not forth good fruit,
is hewn down' (Matt 7:19). Now, before the fruit can be good, the
tree must be good; for good fruit makes not a good tree, but a 'good
tree bringeth forth good fruit. Do men gather grapes of thorns,
or figs of thistles?' A man must be good, else he can bring forth
no good fruit; he must have righteousness imputed, that he may
stand good in God;'s sight from the curse of his law; he must have a
principle of righteousness in his soul, else how should he bring
forth good fruits? and hence it is, that a Christian's fruits are
called 'the fruits of the Spirit, the fruits of righteousness,
which are by Jesus Christ' (Gal 5:22,23; Phil 1:11). The fruits
of the Spirit, therefore the Spirit must be there; the fruits of
righteousness, therefore righteousness must first be there. But
to particularize in a few things briefly:--

First. God expecteth fruit that will answer, and be worthy of
the repentance which thou feignest thyself to have. Every one in
a profession, and that hath crowded into the vineyard, pretendeth
to repentance; now of every such soul, God expecteth that the fruits
of repentance be found to attend them. 'Bring forth, therefore,
fruits meet for repentance,' or answerable to thy profession of
the doctrine of repentance (Matt 3:8). Barren fig-tree, seeing
thou art a professor, and art got into the vineyard, thou standest
before the Lord of the vineyard as one of the trees of the garden;
wherefore he looketh for fruit from thee, as from the rest of
the trees in the vineyard; fruits, I say, and such as may declare
thee in heart and life one that hath made sound profession of
repentance. By thy profession thou hast said, I am sensible of
the evil of sin. Now then, live such a life as declares that thou
art sensible of the evil of sin. By thy profession thou hast said,
I am sorry for my sin. Why, then, live such a life as may declare
this sorrow. By thy profession thou hast said, I am ashamed of my
sin; yea, but live such a life, that men by that may see thy shame
for sin (Psa 38:18; Jer 31:19). By thy profession thou sayest,
I have turned from, left off, and am become an enemy to every
appearance of evil (1 Thess 5:22). Ah! but doth thy life and
conversation declare thee to be such an one? Take heed, barren
fig-tree, lest thy life should give thy profession the lie. I say
again, take heed, for God himself will come for fruit. 'And he
sought fruit thereon.'

You have some professors that are only saints before men when
they are abroad, but are devils and vipers at home; saints by
profession, but devils by practice; saints in word, but sinners in
heart and life. These men may have the profession, but they want
the fruits that become repentance.[8]

Barren fig-tree, can it be imagined that those that paint themselves
did ever repent of their pride? or that those that pursue this
world did ever repent of their covetousness? or that those that
walk with wanton eyes did ever repent of their fleshly lusts? Where,
barren fig-tree, is the fruit of these people's repentance? Nay,
do they not rather declare to the world that they have repented
of their profession? Their fruits look as if they had. Their pride
saith they have repented of their humility. Their covetousness
declareth that they are weary of depending upon God; and doth not
thy wanton actions declare that thou abhorrest chastity? Where is
thy fruit, barren fig-tree? Repentance is not only a sorrow, and
a shame for, but a turning from sin to God; it is called 'repentance
from dead works' (Heb 6:1). Hast thou that 'godly sorrow' that
'worketh repentance to salvation, not to be repented of?' (2 Cor
7:10,11). How dost thou show thy carefulness, and clearing of
thyself; thy indignation against sin; they fear of offending; thy
vehement desire to walk with God; thy zeal for his name and glory
in the world? And what revenge hast thou in thy heart against
every thought of disobedience?

But where is the fruit of this repentance? Where is thy watching,
thy fasting, thy praying against the remainders of corruption?
Where is thy self-abhorrence, thy blushing before God, for the
sin that is yet behind? Where is thy tenderness of the name of
God and his ways? Where is thy self-denial and contentment? How
dost thou show before men the truth of thy turning to God? Hast
thou 'renounced the hidden things of dishonesty, not walking in
craftiness?' Canst thou commend thyself 'to every man's conscience
in the sight of God?' (2 Cor 4:2).

Second. God expecteth fruits that shall answer that faith which
thou makest profession of. The professor that is got into the
vineyard of God doth feign that he hath the faith, the faith most
holy, the faith of God's elect. Ah! but where are thy fruits,
barren fig-tree? The faith of the Romans was 'spoken of throughout
the whole world' (Rom 1:8). And the Thessalonians' faith grew
exceedingly (2 Thess 1:3).

Thou professest to believe thou hast a share in another world:
hast thou let got THIS, barren fig-tree? Thou professest thou
believest in Christ: is he thy joy, and the life of thy soul? Yea,
what conformity unto him, to his sorrows and sufferings? What
resemblance hath his crying, and groaning, and bleeding, and dying,
wrought in thee? Dost thou 'bear about in thy body the dying of
the Lord Jesus?' and is also the life of Jesus 'made manifest in
thy mortal body?' (2 Cor 4:10,11). Barren fig-tree, 'show me thy
faith by thy works.' 'Show out of a good conversation thy works
with meekness of wisdom' (James 2:18, 3:13). What fruit, barren
fig-tree, what degree of heart holiness? for faith purifies the
heart (Acts 15:9). What love to the Lord Jesus? for 'faith worketh
by love' (Gal 5:6).

Third. God expecteth fruits according to the seasons of grace thou
art under, according to the rain that cometh upon thee. Perhaps thou
art planted in a good soil, by great waters, that thou mightest
bring forth branches, and bear fruit; that thou mightest be a
goodly vine or fig-tree. Shall he not therefore seek for fruit,
for fruit answerable to the means? Barren fig-tree, God expects
it, and will find it too, if ever he bless thee. 'For the earth
which drinketh in the rain that cometh oft upon it, and bringeth
forth herbs meet for them by whom it is dressed, receiveth blessing
from God: but that which beareth thorns and briars is rejected,
and is nigh unto cursing, whose end is to be burned' (Heb 6:7,8).

Barren soul, how many showers of grace, how many dews from heaven,
how many times have the silver streams of the city of God run
gliding by thy roots, to cause thee to bring forth fruit! These
showers and streams, and the drops that hang upon thy boughs, will
all be accounted for; and will they not testify against thee that
thou oughtest, of right, to be burned? Hear and tremble, O thou
barren professor! Fruits that become thy profession of the gospel,
the God of heaven expecteth. The gospel hath in it the forgiveness
of sins, the kingdom of heaven, and eternal life; but what fruit
hath thy profession of a belief of these things put forth in thy
heart and life? Hast thou given thyself to the Lord? and is all
that thou hast to be ventured for his name in this world? Dost thou
walk like one that is bought with a price, even with the price of
precious blood?

Fourth. The fruit that God expecteth is such as is meet for himself;
fruit that may glorify God. God's trees are trees of righteousness,
the planting of the Lord, that he may be glorified; fruit that
tasteth of heaven, abundance of such fruit. For 'herein,' saith
Christ, 'is my Father glorified, that ye bear much fruit' (John
15:8). Fruits of all kinds, new and old; the fruits of the Spirit
are in all goodness, and righteousness, and truth. Fruits before
the world, fruits before the saints, fruits before God, fruits
before angels.

O my brethren, 'what manner of persons ought we to be,' who have
subscribed to the Lord, and have called ourselves by the name of
Israel? 'One shall say I am the Lord's; and another shall call
himself by the name of Jacob; and another shall subscribe with
his hand unto the Lord, and surname himself by the name of Israel'
(Isa 44:5). Barren fig-tree, hast thou subscribed, hast thou
called thyself by the name of Jacob, and surnamed thyself by the
name of Israel? All this thou pretendest to, who art got into the
vineyard, who art placed among the trees of the garden of God.
God doth therefore look for such fruit as is worthy of his name,
as is meet for him; as the apostle saith, 'we should walk worthy
of God'; that is, so as we may show in every place that the presence
of God is with us, his fear in us, and his majesty and authority
upon our actions. Fruits meet for him, such a dependence upon him,
such trust in his word, such satisfaction in his presence, such
a trusting of him with all my concerns, and such delight in the
enjoyment of him, that may demonstrate that his fear is in my
heart, that my soul is wrapped up in his things, and that my body,
and soul, and estate, and all, are in truth, through his grace,
at his dispose, fruit meet for him. Hearty thanks, and blessing
God for Jesus Christ, for his good word, for his free grace, for
the discovery of himself in Christ to the soul, secret longing
after another world, fruit meet for him. Liberality to the poor
saints, to the poor world; a life in word and deed exemplary;
a patient and quiet enduring of all things, till I have done and
suffered the whole will of God, which he hath appointed for me.
'That on the good ground are they which, in an honest and good
heart, having heard the word, keep it, and bring forth fruit with
patience' (Luke 8:15). This is bringing forth fruit unto God;
having our 'fruit unto holiness, and the end everlasting life'
(Rom 7:4, 6:22, 14:8).

Fifth. The Lord expects fruit becoming the vineyard of God. 'The
vineyard,' saith he, 'in a very fruitful hill': witness the fruit
brought forth in all ages (Isa 5:1). The most barren trees that
ever grew in the wood of this world, when planted in this vineyard
by the God of heaven, what fruit to Godward have they brought
forth! 'Abel offered the more excellent sacrifice' (Heb 11:4).
Enoch walked with God three hundred years (Heb 11:5). Noah, by
his life of faith, 'condemned the world, and became heir of the
righteousness which is by faith' (Heb 11:7). Abraham left his
country, and went out after God, not knowing whither he went (Heb
11:8). Moses left a kingdom, and run the hazard of the wrath of the
king, for the love he had to God and Christ. What shall I say of
them who had trials, 'not accepting deliverance, that they might
obtain a better resurrection? They were stoned; they were sawn
asunder; were tempted; were slain with the sword; they wandered
about in sheep-skins and goat-skins, being destitute, afflicted,
tormented' (Heb 11:35-37). Peter left his father, ship, and nets
(Matt 4:18-20). Paul turned off from the feet of Gamaliel. Men
brought their goods and possessions (the price of them) and cast
it down at the apostle's feet (Acts 19:18-20). And others brought
their books together, and burned them; curious books, though they
were worth fifty thousand pieces of silver. I could add how many
willingly offered themselves in all ages, and their all, for the
worthy name of the Lord Jesus, to be racked, starved, hanged,
burned, drowned, pulled in pieces, and a thousand calamities.[9]
Barren fig-tree, the vineyard of God hath been a fruitful place.
What dost thou there? What dost thou bear? God expects fruit
according to, or becoming the soil of the vineyard.

Sixth. The fruit which God expecteth is such as becometh God's
husbandry and labour. The vineyard is God's husbandry, or tillage. 'I
am the true vine,' saith Christ, 'and my Father is the husbandman'
(John 15:1). And again, 'Ye are God's husbandry, ye are God's
building' (1 Cor 3:9). The vineyard; God fences it, God gathereth
out the stones, God builds the tower, and the wine-press in the
midst thereof. Here is labour, here is protection, here is removing
of hindrances, here is convenient purgation, and all that there
might be fruit.

Barren fig-tree, what fruit hast thou? Hast thou fruit becoming
the care of God, the protection of God, the wisdom of God, the
patience and husbandry of God? It is the fruit of the vineyard
that is either the shame or the praise of the husbandman. 'I went
by the field of the slothful,' saith Solomon, 'and by the vineyard
of the man void of understanding; and lo, it was all grown over with
thorns, and nettles had covered the face thereof' (Prov 34:30-32).

Barren fig-tree, if men should make a judgment of the care, and
pains, and labour of God in his church, by the fruit that thou
bringest forth, what might they say? Is he not slothful, is not he
careless, is he not without discretion? O! thy thorns, thy nettles,
thy barren heart and barren life, is a continual provocation to
the eyes of his glory, as likewise a dishonour to the glory of
his grace.

Barren fig-tree, hast thou heard all these things? I will add yet
one more.

'And he came and sought fruit thereon.'

The question is not now, What thou thinkest of thyself, nor what
all the people of God think of thee, but what thou shalt be found
in that day when God shall search thy boughs for fruit? When
Sodom was to be searched for righteous men, God would not, in that
matter, trust his faithful servant Abraham; but still, as Abraham
interceded, God answered, 'If I find fifty,--or forty and five
there, I will not destroy the city' (Gen 18:20-28). Barren fig-tree,
what sayest thou? God will come down to see, God will make search
for fruit himself.

'And he came and sought fruit thereon, and found none. Then said
he unto the dresser of the vineyard, Behold, these three years I
come seeking fruit on this fig-tree, and find none; cut it down,
why cumbereth it the ground?'

These words are the effects of God's search into the boughs of
a barren fig-tree; he sought fruit, and found none--none to his
liking, none pleasant and good. Therefore, first, he complains of
the want thereof to the dresser; calls him to come, and see, and
take notice of the tree; then signifieth his pleasure: he will
have it removed, taken away, cut down from cumbering the ground.

Observe, The barren fig-tree is the object of God's displeasure;
God cannot bear with a fruitless professor.

THEN said he, &c.

THEN, after this provocation; then, after he had sought and found
no fruit, then. This word, THEN, doth show us a kind of an inward
disquietness; as he saith also in another place, upon a like
provocation. 'THEN the anger of the Lord, and his jealousy, shall
smoke against that man, and all the curses that are written in
this book shall lie upon him, and the Lord shall blot out his name
from under heaven' (Deut 29:18-20).

THEN; it intimateth that he was now come to a point, to a resolution
what to do with this fig-tree. 'Then said he to the dresser of
this vineyard,' that is, to Jesus Christ, 'behold,' as much as
to say, come hither, here is a fig-tree in my vineyard, here is
a professor in my church, that is barren, that beareth no fruit.

Observe, However the barren professor thinks of himself on earth,
the Lord cries out in heaven against him. 'And now go to, I will
tell you what I will do to my vineyard: I will take away the hedge
thereof, and it shall be eaten up; and I will break down the wall
thereof, and it shall be trodden down' (Isa 5:5).

'Behold, THESE THREE YEARS I come seeking fruit.'

Observe, 'THESE THREE YEARS.' God cries out that this patience is
abused, that his forbearance is abused. Behold, these three years
I have waited, forborne; these three years I have deferred mine
anger. 'Therefore will I stretch out my hand against thee, and
destroy thee; I am weary with repenting' (Jer 15:6). 'These three
years.' Observe, God layeth up all the time; I say, a remembrance
of all the time that a barren fig-tree, or a fruitless professor,
misspendeth in this world. As he saith also of Israel of old,
'forty years long was I grieved with this generation' (Psa 95:10).

'These three years,' &c. These three seasons: Observe, God remembers
how many seasons thou hast misspent: for these three years signify
so many seasons. And when the time of fruit drew nigh, that is,
about the season they begin to be ripe, or that according to the
season might so have been. Barren fig-tree, thou hast had time,
seasons, sermons, ministers, afflictions, judgments, mercies, and
what not; and yet hast not been fruitful. Thou hast had awakenings,
reproofs, threatenings, comforts, and yet hast not been fruitful.
Thou hast had patterns, examples, citations, provocations, and
yet has not been fruitful. Well, God hath laid up thy three years
with himself. He remembers every time, every season, every sermon,
every minister, affliction, judgment, mercy, awakening, pattern,
example, citation, provocation; he remembers all. As he said of
Israel of old, 'They have tempted me now these ten times, and have
not hearkened to my voice' (Num 14:22). And again, 'I remember
all their wickedness' (Hosea 7:2).

'These three years,' &c. He seeks for the fruit of every season.
He will not that any of his sermons, ministers, afflictions,
judgments, or mercies, should be lost, or stand for insignificant
things; he will have according to the benefit bestowed. (2 Chron
32:24,25). He hath not done without a cause all that he hath done,
and therefore he looketh for fruit (Eze 14:23). Look to it, barren
fig-tree.[10]

I came 'SEEKING' fruit.

Observe, This word 'SEEKING' signifies a narrow search; for when
a man seeks for fruit on a tree, he goes round it and round it;
now looking into this bough, and then into that; he peeks into
the inmost boughs, and the lowermost boughs, if perhaps fruit may
be thereon. Barren fig-tree, God will look into all thy boughs,
he will be with thee in thy bed-fruits, thy midnight-fruits, thy
closet-fruits, thy family-fruits, thy conversation-fruits, to see
if there be any among all these that are fit for, or worthy of
the name of the God of heaven. He sees 'what the ancients of the
house of Israel do in the dark' (Eze 8:12). 'All things are naked
and opened unto the eyes of him with whom we have to do' (Heb
4:12,13).

Seeking fruit on 'THIS' fig-tree.

I told you before, that he keeps in remembrance the times and
seasons that the barren professor had wickedly misspent. Now,
forasmuch as he also pointeth out the fig-tree, THIS fig-tree,
it showeth that the barren professor, above all professors, is
a continual odium in the eyes of God. This fig-tree, 'this man
Coniah' (Jer 22:28). This people draw nigh me with their mouth,
but have removed their hearts far from me. God knows who they are
among all the thousands of Israel that are the barren and fruitless
professors; his lot will fall upon the head of Achan, though he be
hid among six hundred thousand men. 'And he brought his household,
man by man, and Achan, the son of Carmi, the son of Zabdi, the son
of Zera, of the tribe of Judah, was taken' (Josh 7:17,18). This
is the Achan, this is the fig-tree, this is the barren professor!

There is a man hath a hundred trees in his vineyard, and at the
time of the season, he walketh into his vineyard to see how the
trees flourish; and as he goes, and views, and prys, and observes
how they are hanged with fruit, behold, he cometh to one where
he findeth naught but leaves. Now he makes a stand; looks upon it
again and again; he looks also here and there, above and below;
and if after all this seeking, he finds nothing but leaves thereon,
then he begins to cast in his mind, how he may know this tree next
year; what stands next it, or how far it is off the hedge? But if
there be nothing there that may be as a mark to know it by, then
he takes his hook, and giveth it a private mark--'And the Lord
set a mark upon Cain' (Gen 4), saying, Go thy ways, fruitless
fig-tree, thou hast spent this season in vain. Yet doth he not
cut it down, I will try it another year: may be this was not a
hitting[11] season. Therefore he comes again next year, to see if
now it have fruit; but as he found it before, so he finds it now,
barren, barren, every year barren; he looks again, but finds no
fruit. Now he begins to have second thoughts, How! neither hit
last year nor this? Surely the barrenness is not in the season;
sure the fault is in the tree; however, I will spare it this year
also, but will give it a second mark; and it may be he toucheth
it with a hot iron, because he begins to be angry.

Well, at the third season he comes again for fruit, but the third
year is like the first and second; no fruit yet; it only cumbereth
the ground. What now must be done with this fig-tree? Why, the
Lord will lop its boughs with terror; yea, the thickets of those
professors with iron. I have waited, saith God, these three
years; I have missed of fruit these three years; it hath been a
cumber-ground these three years; cut it down. Precept hath been
upon precept, and line upon line, one year after another, for
these three years, but no fruit can be seen; I find none, fetch
out the axe! I am sure THIS is the fig-tree, I know it from the
first year; barrenness was its sign then, barrenness is its sign
now; make it fit for the fire! Behold, 'now also the axe is laid
unto the root of the trees: therefore, every tree that bringeth
not forth good fruit, is hewn down, and cast into the fire' (Matt
3:10).

Observe, my brethren, God's heart cannot stand towards a barren
fig-tree. You know thus it is with yourselves. If you have a tree
in your orchard or vineyard that doth only cumber the ground, you
cannot look upon that tree with pleasure, with complacency and
delight. No; if you do but go by it, if you do but cast your eye
upon it: yea, if you do but think of that tree, you threaten it
in your heart, saying, I will hew thee down shortly; I will to
the fire with thee shortly: and it is in vain for any to think of
persuading of you to show favour to the barren fig-tree; and if
they should persuade, your answer is irresistible, It yields me
no profit, it takes up room and doth no good; a better may grow
in its room.

Cut it down.

Thus, when the godly among the Jews made prayers that rebellious
Israel might not be cast out of the vineyard, what saith the
answer of God? (Jer 14:17). 'Though Moses and Samuel stood before
me, yet my mind could not be toward this people': wherefore 'cast
them out of my sight, and let them go forth' (Jer 15:1).

What a resolution is here! Moses and Samuel could do almost anything
with God in prayer. How many times did Moses by prayer turn away
God's judgments from even Pharaoh himself! yea, how many times
did he by prayer preserve Israel, when in the wilderness, from the
anger and wrath of God! (Psa 106:23). Samuel is reckoned excellent
this way, yea, so excellent, that when Israel had done that fearful
thing as to reject the Lord, and choose them another king, he
prayed, and the Lord spared, and forgave them (1 Sam 12). But yet
neither Moses nor Samuel can save a barren fig-tree. No; though
Moses and Samuel stood before me, that is, pleading, arguing,
interceding, supplicating, and beseeching, yet could they not
incline mine heart to this people.

Cut it down.

'Ay, but Lord, it is a fig-tree, a fig-tree!' If it was a thorn,
or a bramble, or a thistle, the matter would not be much; but it
is a fig-tree, or a vine. Well, but mark the answer of God, 'Son
of man, What is the vine-tree more than any tree, or than a branch
which is among the trees of the forest? Shall wood be taken thereof
to do any work? or will men take a pin of it to hang any vessel
thereon?' (Eze 15:2,3). If trees that are set, or planted for
fruit, bring not forth that fruit, there is betwixt them and the
trees of the forest no betterment at all, unless the betterment
lieth in the trees of the wood, for they are fit to build withal;
but a fig-tree, or a vine, if they bring not forth fruit, yea,
good fruit, they are fit for nothing at all, but to be cut down
and prepared for the fire; and so the prophet goes on, 'Behold,
it is cast into the fire for fuel.' If it serve not for fruit it
will serve for fuel, and so 'the fire devoureth both the ends of
it, and the midst of it is burnt.'

Ay, but these fig-trees and vines are church-members, inhabiters
of Jerusalem. So was the fig-tree mentioned in the text. But what
answer hath God prepared for these objections? Why, 'Thus saith
the Lord God, As the vine-tree among the trees of the forest, which
I have given to the fire for fuel; so will I give the inhabitants
of Jerusalem; and I will set my face against them, they shall go
out from one fire, and another fire shall devour them' (Eze 15:6,7).

Cut it down.

The woman that delighteth in her garden, if she have a slip there,
suppose, if it was fruitful, she would not take five pounds for
it; yet if it bear no fruit, if it wither, and dwindle, and die,
and turn cumber-ground only, it may not stand in her garden.
Gardens and vineyards are places for fruit, for fruit according
to the nature of the plant or flowers. Suppose such a slip as I
told you of before should be in your garden, and there die, would
you let it abide in your garden? No; away with it, away with it!
The woman comes into her garden towards the spring, where first
she gives it a slight cast with her eye, then she sets to gathering
out the weeds, and nettles, and stones; takes a besom and sweeps
the walks; this done, she falls to prying into her herbs and
slips, to see if they live, to see if they are likely to grow.
Now, if she comes to one that is dead, that she is confident will
not grow, up she pulls that, and makes to the heap of rubbish with
it, where she despisingly casts it down, and valueth it no more
than a nettle, or a weed, or than the dust she hath swept out of
her walks. Yea, if any that see her should say, Why do you so? the
answer is ready. It is dead, it is dead at root; if I had let it
stand it would but have cumbered the ground. The strange slips,
and also the dead ones, they must be 'a heap in the day of grief,
and of desperate sorrow' (Isa 17:10,11).

Cut it down.

There are two manner of cuttings down; First. When a man is cast
out of the vineyard. Second. When a man is cast out of the world.

First. When a man is cast out of the vineyard. And that is done
two ways; 1. By an immediate hand of God. 2. By the church's due
execution of the laws and censures which Christ for that purpose
has left with his church.

1. God cuts down the barren fig-tree by an immediate hand, smiting
his roots, blasting his branches, and so takes him away from among
his people. 'Every branch,' saith Christ, 'that beareth not fruit
in me, he,' my Father, 'taketh away' (John 15:2). He taketh him
out of the church, he taketh him away from the godly. There are
two things by which God taketh the barren professor from among
the children of God: (1.) Strong delusions. (2.) Open profaneness.

(.1). By strong delusion; such as beguile the soul with damnable
doctrines, that swerve from faith and godliness, 'They have chosen
their own ways,' saith God, 'and their soul delighteth in their
abominations. I also will choose their delusions, and will bring
their fears upon them' (Isa 66:3,4). I will smite them with
blindness, and hardness of heart, and failing of eyes; and will
also suffer the tempter to tempt and affect his hellish designs
upon them. 'God shall send them strong delusion, that they should
believe a lie: that they all might be damned who believed not the
truth, but had pleasure in unrighteousness' (2 Thess 2:10-12).

(2.) Sometimes God takes away a barren professor by open profaneness.
There is one hath taken up a profession of that worthy name, the
Lord Jesus Christ; but this profession is but a cloak; he secretly
practiseth wickedness. He is a glutton, a drunkard, or covetous,
or unclean. Well, saith God, I will loose the reins of this
professor; I will give him up to his vile affections; I will loose
the reins of his lusts before him; he shall be entangled with his
beastly lusts; he shall be overcome of ungodly company. Thus they
that turn aside to their own crooked ways 'the Lord shall lead
them forth with the workers of iniquity' (Psa 125:5). This is
God's hand immediately; God is now dealing with this man himself.
Barren fig-tree, hearken! Thou art crowded into a profession,
art got among the godly, and there art a scandal to the holy and
glorious gospel; but withal so cunning that, like the sons of
Zeruiah, thou art too hard for the church; she knows not how to
deal with thee. Well, saith God, I will deal with that man myself,
'I will answer that man by myself.' He that sets up his idols in
his heart, and puts the stumbling-block of his iniquity before
his face, and yet comes and appears before me, 'I will set my face
against that man, and will make him a sign and a proverb: and I
will cut him off from the midst of my people; and ye shall know
that I am the Lord' (Eze 14:7,8). But,

2. God doth sometimes cut down the barren fig-tree by the church,
by the church's due execution of the laws and censures which Christ
for that purpose hath left with his church. This is the meaning of
that in Matthew 18; 1 Corinthians 5: and that in 1 Timothy 1:20
upon which now I shall not enlarge, But which way soever God
dealeth with thee, O thou barren fig-tree, whither by himself
immediately, or by his church, it amounts to one and the same;
for if timely repentance prevent not, the end of that soul is
damnation. They are blasted, and withered, and gathered by men,
God's enemies; and at last being cast into the fire burning must
be their end. 'That which beareth thorns and briars is nigh unto
cursing, whose end is to be burned' (Heb 6:8).

Second. And, again, sometimes by 'Cut it down' God means, cast it
out of the world. Thus he cut down Nadab and Abihu, when he burned
them up with fire from heaven. Thus he cut down Korah, Dathan,
and Abiram, when he made the earth to swallow them up (Num 3:4,
16:31-33). Thus he cut down Saul, when he gave him up to fall upon
the edge of his own sword, and died (1 Sam 31:4). Thus he cut down
Ananias, with Sapphira his wife, when he struck them down dead
in the midst of the congregation (Acts 5:5,10). I might here also
discourse of Absalom, Ahithophel, and Judas, who were all three
hanged: the first by God's revenging hand, the others were given
up of God to be their own executioners. These were barren and
unprofitable fig-trees, such as God took no pleasure in, therefore
he commanded to cut them down. The Psalmist saith, 'He shall take
them away as with a whirlwind, both living, and in his wrath'
(Psa 58:9). Barren fig-tree, hearken! God calls for the axe, his
sword; bring it hither; here is a barren professor. Cut him down,
why cumbereth he the ground?

Why cumbereth it the ground?

By these words the Lord suggesteth reasons of his displeasure
against the barren fig-tree; it cumbereth the ground. The Holy
Ghost doth not only take an argument from its barrenness, but
because it is a cumber-ground, therefore cut it down; wherefore it
must needs be a provocation. 1. Because, as much as in him lieth,
he disappointeth the design of God in planting his vineyard; I
looked that it should bring forth fruit. 2. It hath also abused
his patience, his long-suffering, his three years' patience. 3. It
hath also abused his labour, his pains, his care, and providence
of protection and preservation: for he hedges his vineyard, and
walls it about. Cumber-ground, all these things thou abusest! He
waters his vineyard, and looks to it night and day; but all these
things thou hast abused.

Further, there are other reasons of God's displeasure; as,

First. A cumber-ground is a very mock and reproach of religion, a
mock and reproach to the ways of God, to the people of God, to the
Word of God, and to the name of religion. It is expected of all
hands, that all the trees in the garden of God should be fruitful:
God expects fruit, the church expects fruit, the world, even the
world, concludes that professors should be fruitful in good works;
I say, the world expecteth that professors should be better than
themselves. But, barren fig-tree, thou disappointest all. Nay, hast
thou not learned the wicked ones thy ways? Hast thou not learned
them to be more wicked by thy example?--but that is by the by. Barren
fig-tree, thou hast disappointed others, and must be disappointed
thyself! 'Cut it down, why cumbereth it the ground?'

Second. The barren fig-tree takes up the room where a better tree
might stand; I say, it takes up the room, it keeps, so long as
it stand where it doth; a fruitful tree out of that place, and
therefore it must be cut down. Barren fig-tree, dost thou hear?
Because the Jews stood fruitless in the vineyard, therefore, saith
God, 'The kingdom of God shall be taken from you,' and given to
a nation that shall render him their fruits in their season (Matt
21:33-41). The Jews for their barrenness were cut down, and more
fruitful people put in their room. As Samuel also said to barren
Saul, 'The Lord hath rent the kingdom from thee, and hath given it
to a neighbour of thine that is better than thou' (1 Sam 15:28).
The unprofitable servant must be cast out, must be cut down (Matt
25:27).

Cumber-ground, how many hopeful, inclinable, forward people, hast
thou by thy fruitless and unprofitable life, kept out of the vineyard
of God? For thy sake have the people stumbled at religion; by thy
life have they been kept from the love of their own salvation. Thou
hast been also a means of hardening others, and of quenching and
killing weak beginnings. Well, barren fig-tree, look to thyself,
thou wilt not go to heaven thyself, and them that would, thou
hinderest; thou must not always cumber the ground, nor always
hinder the salvation of others. Thou shalt be cut down, and another
shall be planted in thy room.

Third. The cumber-ground is a sucker; he draws away the heart
and nourishment from the other trees. Were the cumber ground cut
down, the others would be more fruitful; he draws away that fatness
of the ground to himself, that would make the others more hearty
and fruitful. 'One sinner destroyeth much good' (Eccl 9:18).

The cumber-ground is a very drone in the hive, that eats up the
honey that should feed the labouring bee; he is a thief in the
candle, that wasteth the tallow, but giveth no light; he is the
unsavoury salt, that is fit for nought but the dunghill. Look to
it, barren fig-tree!

And he answering, said unto him, Lord, let it alone this year also,
till I shall dig about it, and dung it; and if it bear fruit, well;
and if not, then after that, thou shalt cut it down (vv 8,9).

These are the words of the dresser of the vineyard, who, I told you,
is Jesus Christ, for he made intercession for the transgressors.
And they contain a petition presented to an offended justice,
praying, that a little more time and patience might be exercised
towards the barren cumber-ground fig-tree.

In this petition there are six things considerable: 1. That justice
might be deferred. O that justice might be deferred! 'Lord, let it
alone,' &c., a while longer. 2. Here is time prefixed, as a space
to try if more means will cure a barren fig-tree. 'Lord, let it
alone this year also.' 3. The means to help it are propounded,
'until I shall dig about it, and dung it.'[12] 4. Here is also an
insinuation of a supposition, that, by thus doing, God's expectation
may be answered; 'and if it bear fruit, well.' 5. Here is a
supposition that the barren fig-tree may yet abide barren, when
Christ hath done what he will unto it; 'and if it bear fruit,'
&c. 6. Here is at last a resolution, that if thou continue barren,
hewing days will come upon thee; 'and if it bear fruit, well; and
if not, then after that thou shalt cut it down.' But to proceed
according to my former method, by way of exposition.

Lord, let it alone this year also.

Here is astonishing grace indeed! astonishing grace, I say, that
the Lord Jesus should concern himself with a barren fig-tree; that
he should step in to stop the blow from a barren fig-tree! True,
he stopped the blow but for a time; but why did he stop it at all?
Why did not he fetch out the axe? Why did he not do execution? Why
did not he cut it down? Barren fig-tree, it is well for thee that
there is a Jesus at God's right hand, a Jesus of that largeness of
bowels, as to have compassion for a barren fig-tree, else justice
had never let thee alone to cumber the ground as thou hast done!
When Israel also had sinned against God, down they had gone, but
that Moses stood in the breach. 'Let me alone,' said God to him,
'that I may consume them' in a moment, 'and I will make of thee a
great nation' (Exo 32:10). Barren fig-tree, dost thou hear? Thou
knowest not how oft the hand of Divine justice hath been up to
strike, and how many years since thou hadst been cut down, had
not Jesus caught hold of his Father's axe. Let me alone, let me
fetch my blow, or 'Cut it down, why cumbereth it the ground?' Wilt
thou not hear yet, barren fig-tree? Wilt thou provoke still? Thou
hast wearied men, and provoked the justice of God! And 'will ye
weary my God also?' (Isa 7:13).

Lord, let it alone this year.

Lord, a little longer! let us not lose a soul for want of means.
I will try, I will see if I can make it fruitful, I will not beg
a long life, nor that it might still be barren, and so provoke
thee. I beg, for the sake of the soul, the immortal soul; Lord,
spare it one year only, one year longer, this year also. If I do
any good to it, it will be in little time. Thou shalt not be over
wearied with waiting; one year and then.

Barren fig-tree, dost thou hear what a striving there is between
the vine-dresser and the husbandman, for thy life? 'Cut it down,'
says one; 'Lord, spare it,' saith the other. It is a cumber-ground,
saith the Father; one year longer, prays the Son. 'Let it alone
this year also.'

Till I shall dig about it, and dung it.

The Lord Jesus by these words supposeth two things, as causes of
the want of fruit in a barren fig-tree; and two things he supposeth
as a remedy.

The things that are a cause of want of fruit are, First. It is
earth-bound. Lord, the fig-tree is earth-bound. Second. A want of
warmer means, of fatter means. Wherefore, accordingly, he propoundeth
to loosen the earth; to dig about it. And then to supply it with
dung.

'To dig about it, and dung it. Lord, let it alone this year also,
until I shall dig about it.' I doubt it is too much ground-bound.
The love of this world, and the deceitfulness of riches lie too
close to the roots of the heart of this professor (Luke 14). The
love of riches, the love of honours, the love of pleasures, are
the thorns that choke the word. 'For all that is in the world,
the lust of the flesh, and the lust of the eyes, and the pride of
life, is not of the Father,' but enmity to God; how then, where
these things bind up the heart, can there be fruit brought forth
to God? (1 John 2:15,16). Barren fig-tree, see how the Lord Jesus,
by these very words, suggesteth the cause of thy fruitfulessness
of soul! The things of this world lie too close to thy heart;
the earth with its things have bound up thy roots; thou art an
earth-bound soul, thou art wrapped up in thick clay. 'If any man
love the world, the love of the Father is not in him'; how then
can he be fruitful in the vineyard? This kept Judas from the fruit
of caring for the poor (John 12:6). This kept Demas from the fruit
of self-denial (2 Tim 4:10). And this kept Ananias and Sapphira his
wife from the goodly fruit of sincerity and truth (Acts 5:5,10).
What shall I say? These are 'foolish and hurtful lusts, which
drown men in destruction and perdition; for the love of money is
the root of all evil.' How then can good fruit grow from such a
root, the root of all evil? 'Which while some coveted after, they
have erred from the faith, and pierced themselves through with
many sorrows' (1 Tim 6:9,10). It is an evil root, nay, it is the
root of all evil. How then can the professor that hath such a
root, or a root wrapped up in such earthly things, as the lusts,
and pleasures, and vanities of this world, bring forth fruit to
God?

Till I shall 'DIG' about it.

Lord, I will loose his roots, I will dig up this earth, I will
lay his roots bare; my hand shall be upon him by sickness, by
disappointments, by cross providences; I will dig about him until
he stands shaking and tottering; until he be ready to fall; then,
if ever, he will seek to take faster hold. Thus, I say, deals the
Lord Jesus ofttimes with the barren professor; he diggeth about
him, he smiteth one blow at his heart, another blow at his lusts,
a third at his pleasures, a fourth at his comforts, another at his
self-conceitedness. Thus he diggeth about him; this is the way to
take bad earth from his roots, and to loosen his roots from the
earth. Barren fig-tree, see here the care, the love, the labour,
and way, which the Lord Jesus, the dresser of the vineyard, is
fain to take with thee, if haply thou mayest be made fruitful.[13]

Till I shall dig about it, and 'DUNG' it.

As the earth, by binding the roots too closely, may hinder the
tree's being fruitful, so the want of better means may be also
a cause thereof. And this is more than intimated by the dresser
of the vineyard; 'Till I shall dig about it and dung it.' I will
supply it with a more fruitful ministry, with a warmer word;
I will give them pastors after mine own heart; I will dung them.
You know dung is a more warm, more fat, more hearty, and succouring
matter than is commonly the place in which trees are planted.

'I will dig about it, and dung it.' I will bring it under
a heart-awakening ministry; the means of grace shall be fat and
good: I will also visit it with heart-awakening, heart-warming,
heart-encouraging considerations; I will apply warm dung to his
roots; I will strive with him by my Spirit, and give him some
tastes of the heavenly gift, and the power of the world to come.
I am loth to lose him for want of digging. 'Lord, let it alone
this year also, till I shall dig about it and dung it.'

And if it bear fruit, WELL.

And if the fruits of all my labour doth make this fig-tree fruitful,
I shall count my time, my labour, and means, well bestowed upon
it; and thou also, O my God, shalt be therewith much delighted;
for thou art gracious, and merciful, and repentest thee of the
evil which thou threatenest to bring upon a people. These words,
therefore, inform us, that if a barren fig-tree, a barren professor,
shall now at last bring forth fruit to God, it shall go well with
that professor, it shall go well with that poor soul. His former
barrenness, his former tempting of God, his abuse of God's patience
and long-suffering, his mis-spending year after year, shall now be
all forgiven him. Yea, God the Father, and our Lord Jesus Christ,
will not pass by and forget all, and say, 'Well done,' at the
last. When I say to the wicked, O wicked man, thou shalt surely
die; if he then do that which is lawful and right, if he walk in
the statutes of life, without committing iniquity, he shall surely
live, he shall not die (Eze 33).

Barren fig-tree, dost thou hear? the axe is laid to thy roots, the
Lord Jesus prays God to spare thee. Hath he been digging about
thee? Hath he been dunging of thee? O barren fig-tree, now thou art
come to the point; if thou shalt now become good, if thou shalt,
after a gracious manner, suck in the gospel-dung, and if thou
shalt bring forth fruit unto God, well; but if not, the fire is
the last! fruit, or the fire; fruit, or the fire, barren fig-tree!
'If it bear fruit, well.'[14]

And if not, THEN after that thou shalt cut it down.

The Lord Jesus, by this if, giveth us to understand that there is
a generation of professors in the world that are incurable, that
will not, that cannot repent, nor be profited by the means of grace.
A generation, I say, that will retain a profession, but will not
bring forth fruit; a generation that will wear out the patience
of God, time and tide, threatenings and intercessions, judgments
and mercies, and after all will be unfruitful.

O the desperate wickedness that is in thy heart! Barren professor,
dost thou hear? the Lord Jesus stands yet in doubt about thee;
there is an IF stands yet in the way. I say, the Lord Jesus stands
yet in doubt about thee, whether or no, at last, thou wilt be
good; whether he may not labour in vain; whether his digging and
dunging will come to more than lost labour; 'I gave her space
to repent,--and she repented not' (Rev 2:21). I digged about it,
I dunged it; I gained time, and supplied it with means; but I
laboured herein in vain, and spent my strength for nought, and in
vain! Dost thou hear, barren fig-tree? there is yet a question,
Whether it may be well with thy soul at last?

And if not, THEN after that thou shalt cut it down.

There is nothing more exasperating to the mind of a man than to
find all his kindness and favour slighted; neither is the Lord
Jesus so provoked with anything, as when sinners abuse his means
of grace; if it be barren and fruitless under my gospel; if it
turn my grace into wantonness, if after digging and dunging, and
waiting, it yet remain unfruitful, I will let thee cut it down.

Gospel means, applied, is the last remedy for a barren professor;
if the gospel, if the grace of the gospel, will not do, there can
be nothing expected but cut it down. 'Then after that thou shalt
cut it down.' 'O Jerusalem, Jerusalem, thou that killest the
prophets, and stonest them which are sent unto thee, how often
would I have gathered thy children together, even as a hen gathereth
her chickens under her wings, and ye would not!' Therefore 'your
house is left unto you desolate' (Matt 23:37,38). Yet it cannot
be, but that this Lord Jesus, who at first did put a stop to the
execution of his Father's justice, because he desired to try more
means with the fig-tree; I say, it cannot be, but that a heart
so full of compassion as his is should be touched, to behold this
professor must now be cut down. 'And when he was come near, he
beheld the city, and wept over it, saying, If thou hadst known,
even thou, at least in this thy day, the things which belong unto
thy peace! but now they are hid from thine eyes' (Luke 19:41,42).

After that thou shalt cut it down.

When Christ giveth thee over, there is no intercessor, no mediator,
no more sacrifice for sin, all is gone but judgment, but the
axe, but a 'certain fearful looking for of judgment, and fiery
indignation, which shall devour the adversaries' (Heb 10:26,27).

Barren fig-tree, take heed that thou comest not to these last
words, for these words are a give up, a cast up, a cast up of a
cast away; 'After that thou shalt cut it down.' They are as much
as if Christ had said, Father, I begged for more time for this
barren professor; I begged until I should dig about it, and dung
it. But now, Father, the time is out, the year is ended, the summer
is ended, and no good done! I have also tried with my means, with
the gospel, I have digged about it; I have laid also the fat and
hearty dung of the gospel to it, but all comes to nothing. Father,
I deliver up this professor to thee again; I have done; I have
done all; I have done praying and endeavouring; I will hold the
head of thine axe no longer. Take him into the hands of justice;
do justice; do the law; I will never beg for him more. 'After
that thou shalt cut it down.' 'Woe also to them when I depart
from them!' (Hosea 9:12). Now is this professor left naked indeed;
naked to God, naked to Satan, naked to sin, naked to the law,
naked to death, naked to hell, naked to judgment, and naked to
the gripes of a guilty conscience, and to the torment of that worm
that never dies, and to that fire that never shall be quenched.
'See that ye refuse not him that speaketh. For if they escaped
not, who refused him that spake on earth, much more shall not we
escape, if we turn away from him that speaketh from heaven' (Heb
12:25).

From this brief pass through this parable, you have these two
general observations:--First. That even then when the justice of
God cries out, I cannot endure to wait on this barren professor any
longer, then Jesus Christ intercedes for a little more patience,
and a little more striving with this professor, if possible he
may make him a fruitful professor. 'Lord, let it alone this year
also, till I shall dig about it, and dung it; and if it bear
fruit, well,' &c. Second. There are some professors whose day of
grace will end with, Cut it down, with judgment; when Christ, by
his means, hath been used for their salvation.

First. The first of these observations I shall pass, and not meddle
at all therewith; but shall briefly speak to the

Second, to wit, that there are some professors whose day of grace
will end with, Cut it down, with judgment, when Christ, by his
means, hath been used for their salvation.

This the apostle showeth in that third chapter of his Epistle to
the Hebrews, where he tells us that the people of the Jews, after a
forty years' patience and endeavour to do them good by the means
appointed for that purpose, their end was to be cut down, or
excluded the land of promise, for their final incredulity. 'So we
see that they could not enter in, because of unbelief.' 'Wherefore,'
saith he, 'I was grieved with that generation, and said, They
do alway err in their heart, and they have not known my ways; so
I sware in my wrath, They shall not enter into my rest.' As who
should say, I would they should have entered in, and for that
purpose I brought them out of Egypt, led them through the sea, and
taught them in the wilderness, but they did not answer my work nor
designs in that matter; wherefore they shall not, I swear they
shall not. 'I sware in my wrath, they shall not enter into my
rest.' Here is cutting down with judgment. So again, he saith,
'As I have sworn in my wrath, If they shall enter into my rest;
although the works were finished from the foundation of the world'
(Heb 4:4,5). This word 'if' is the same with 'they shall not,'
in the chapter before. And where he saith, 'Although the works
were finished from the foundation of the world,' he giveth us to
understand that what preparations soever are made for the salvation
of sinners, and of how long continuance soever they are, yet the
God-tempting, God-provoking and fruitless professor, is like to go
without a share therein, 'although the works were finished from the
foundation of the world.' 'I will therefore put you in remembrance,
though ye once knew this, how that the Lord having saved the people
out of the land of Egypt, afterward destroyed them that believed
not. And the angels that kept not their first estate, but left
their own habitation, he hath reserved in everlasting chains under
darkness, unto the judgment of the great day' (Jude 5,6). Here is
an instance to purpose, an instance of men and angels: men saved
out of the land of Egypt, and in their journey towards Canaan,
the type of heaven, cut down; angels created and placed in the
heavens in great estate and principality; yet both these, because
unfruitful to God in their places, were cut down--the men destroyed
by God, for so saith the text, and the 'angels reserved in everlasting
chains under darkness, unto the judgment of the great day.'

Now, in my handling of this point, I shall discourse of the cutting
down, or the judgment here denounced, as it respecteth the doing
of it by God's hand immediately, and that too with respect to his
casting them out of the world, and not as it respecteth an act of
the church, &c. And as to this cutting down, or judgment, it must
be concluded, that it cannot be before the day of grace be past
with the fig-tree; but according to the observation, there are
some professors whose day of grace will end with, Cut it down;
and according to the words of the text, 'Then,' after that, 'thou
shalt cut it down.' 'After that,' that is, after all my attempts
and endeavours to make it fruitful, after I have left it, given it
over, done with it, and have resolved to bestow no more days of
grace, opportunities of grace, and means of grace upon it, then,
'after that,' thou shalt cut it down.

Besides, the giving up of the fig-tree is before the execution.
Execution is not always presently upon the sentence given; for,
after that, a convenient time is thought on, and then is cutting
down. And so it is here in the text. The decree, that he shall
perish, is gathered from its continuing fruitless quite through
the last year--from its continuing fruitless at the end of all
endeavours. But cutting down is not yet, for that comes with an
afterward. 'Then, after that, thou shalt cut it down.'

So then, that I may orderly proceed with the observation, I must
lay down these two propositions:--PROPOSITION FIRST. That the
day of grace ends with some men before God takes them out of this
world. And, PROPOSITION SECOND. The death, or cutting down of such
men, will be dreadful. For this 'Cut it down,' when it is understood
in the largest sense, as here indeed it ought, it showeth not
only the wrath of God against a man's life in this world, but his
wrath against him, body and soul; and is as much as to say, Cut
him off from all the privileges and benefits that come by grace,
both in this world and that which is to come. But to proceed:

PROPOSITION FIRST.--The day of grace ends with some men before God
taketh them out of the world. I shall give you some instances of
this, and so go on to the last proposition.

First. I shall instance Cain. Cain was a professor, a sacrificer,
a worshipper of God, yea, the first worshipper that we read of after
the fall; but his grapes were wild ones. His works were evil; he
did not do what he did from true gospel motives, therefore God
disallowed his work (Gen 4:3-8). At this his countenance falls,
wherefore he envies his brother, disputes him, takes his opportunity,
and kills him. Now, in that day that he did this act were the
heavens closed up against him, and that himself did smartingly and
fearfully feel when God made inquisition for the blood of Abel.
'And now art thou cursed,' said God, 'from the earth; which hath
opened her mouth to receive thy brother's blood from thy hand,'
&c. 'And Cain said, My punishment is greater than I can bear.'
Mine iniquity is greater than that it may be forgiven. 'Behold
thou hast driven me out this day from the face of the earth, and
from thy face shall I be hid' (Gen 4:9-14). Now thou art cursed,
saith God. Thou hast driven me out this day, saith Cain, and from
thy face shall I be hid. I shall never more have hope in thee,
smile from thee, nor expect mercy at thy hand. Thus, therefore,
Cain's day of grace ended; and the heavens, with God's own heart,
were shut up against him; yet after this he lived long. Cutting
down was not come yet; after this he lived to marry a wife, to
beget a cursed brood, to build a city, and what else I know not;
all which could not be quickly done; wherefore Cain might live
after the day of grace was past with him several hundred of years
(Gen 4:10-17).

Second. I shall instance Ishmael. Ishmael was a professor, was
brought up in Abraham's family, and was circumcised at thirteen
years of age (Gen 16:12, 17:25,26). But he was the son of the
bond-woman, he brought not forth good fruit; he was a wild professor.
For all his religion, he would scoff at those that were better
than himself. Well, upon a day his brother Isaac was weaned, at
which time his father made a feast, and rejoiced before the Lord,
for that he had given him the promised son; at this Ishmael mocked
them, their son, and godly rejoicing. Then came the Spirit of God
upon Sarah, and she cried, Cast him out, 'cast out this bond-woman
and her son; for the son of this bond-woman shall not be heir
with my son, with Isaac' (Gen 21:9-11). Now Paul to the Galatians
makes this casting out to be, not only a casting out of Abraham's
family, but a casting out also from a lot with the saints in heaven
(Gal 4:29-31). Also Moses giveth us a notable proof thereof, in
saying, that when he died he was gathered to his people--his people
by his mother's side; for he was reckoned from her, the son of
Hagar, the son of the bond-woman (Gen 25:17). Now, she came of the
Egyptians, so that he was gathered when he died, notwithstanding
his profession, to the place that Pharaoh and his host were gathered
to, who were drowned in the Red Sea; these were his people, and
he was of them, both by nature and disposition, by persecuting as
they did (Gen 21:9).[15] But now, when did the day of grace end
with this man? Observe, and I will show you. Ishmael was thirteen
years old when he was circumcised, and then was Abraham ninety
years old and nine (Gen 17:24-26). The next year Isaac was born;
so that Ishmael was now fourteen years of age. Now, when Isaac
was weaned, suppose he sucked four years, by that account, the day
of grace must be ended with Ishmael by that time he was eighteen
years old (Gen 25:12, &c.). For that day he mocked; that day
it was said, 'Cast him out'; and of that casting out the apostle
makes what I have said. Beware, ye young barren professors! Now,
Ishmael lived a hundred and nineteen years after this, in great
tranquility and honour with men. After this he also begat twelve
princes, even after his day of grace was past.

Third. I shall instance Esau (Gen 25:27, &c.). Esau also was a
professor; he was born unto Isaac, and circumcised according to
the custom. But Esau was a gamesome professor, a huntsman, a man
of the field; also he was wedded to his lusts, which he did also
venture to keep, rather than the birthright. Well, upon a day,
when he came from hunting, and was faint, he sold his birthright
to Jacob, his brother. Now the birthright, in those days, had the
promise and blessing annexed to it. Yea, they were so entailed in
this, that the one could not go without the other; wherefore the
apostle's caution is here of weight. Take heed, saith he, 'lest
there be any fornicator, or profane person, as Esau, who for one
morsel of meat sold his birthright. For ye know how that afterward,
when he would have inherited the blessing, he was rejected; for he
found no place of repentance, though he sought it carefully with
tears' (Heb 12:16,17). Now, the ending of Esau's day of grace is
to be reckoned from his selling of his birthright; for there the
apostle points it, lest there be among you any that, like Esau,
sells his birthright: for then goes hence the blessing also.

But Esau sold his birthright long before his death. Twenty years
after this Jacob was with Laban, and when he returned home, his
brother Esau met him (Gen 31:41, 32:4). Further, after this, when
Jacob dwelt again some time with his father, then Jacob and Esau
buried him. I suppose he might live above forty, yea, for ought
I know, above fourscore years after he had sold his birthright,
and so consequently had put himself out of the grace of God (Gen
35:28,29).[16]

Three things I would further note upon these three professors.

1. Cain, an angry professor; Ishmael, a mocking one; Esau, a
lustful, gamesome one. Three symptoms of a barren professor; for
he that can be angry, and that can mock, and that can indulge his
lusts, cannot bring forth fruit to God.

2. The day of grace ended with these professors at that time when
they committed some grievous sin. Cain's, when he killed his
brother; Ishmael's, when he mocked at Isaac; and Esau's, when,
out of love to his lusts, he despised and sold his birthright.
Beware, barren professor! thou mayest do that in half a quarter
of an hour, from the evil of which thou mayest not be delivered
for ever and ever.[17]

3. Yet these three, after their day of grace was over, lived better
lives, as to outward things, than ever they did before. Cain,
after this, was lord of a city (Gen 4:17). Ishmael was, after this,
father of twelve princes (Gen 25:16). And Esau, after this, told
his brother, 'I have enough, my brother, keep that thou hast unto
thyself' (Gen 33:8,9). Ease and peace, and a prosperous life in
outwards, is no sign of the favour of God to a barren and fruitless
professor, but rather of his wrath; that thereby he may be capable
to treasure up more wrath against the day of wrath, and revelation
of the righteous judgment of God. Let this much serve for the
proof of the first proposition, namely, That the day of grace ends
with some men before God takes them out of the world.

SIGNS OF BEING PAST GRACE.

Now, then, to show you, by some signs, how you may know that the
day of grace is ended, or near to ending, with the barren professor;
and after that thou shalt cut it down. He that hath stood it out
against God, and that hath withstood all those means for fruit
that God hath used for the making of him, if it might have been,
a fruitful tree in his garden, he is in this danger; and this
indeed is the sum of the parable. The fig-tree here mentioned
was blessed with the application of means, had time allowed it to
receive the nourishment; but it outstood, withstood, overstood
all, all that the husbandman did, all that the vine-dresser did.

But a little distinctly to particularize in four or five particulars.

First sign. The day of grace is like to be past, when a professor
hath withstood, abused, and worn out God's patience, then he is
in danger; this is a provocation; then God cries, 'Cut it down.'
There are some men that steal into a profession nobody knows how,
even as this fig-tree was brought into the vineyard by other hands
than God's; and there they abide lifeless, graceless, careless,
and without any good conscience to God at all. Perhaps they came
in for the loaves, for a trade, for credit, for a blind; or it
may be to stifle and choke the checks and grinding pangs of an
awakened and disquieted conscience. Now, having obtained their
purpose, like the sinners of Sion, they are at ease and secure;
saying like Agag, 'Surely the bitterness of death is past' (1
Sam 15:22); I am well, shall be saved, and go to heaven. Thus in
these vain conceits they spend a year, two, or three; not remembering
that at every season of grace, and at every opportunity of the
gospel the Lord comes seeking fruit. Well, sinner, well, barren
fig-tree, this is but a coarse beginning: God comes for fruit.

1. What have I here? saith God; what a fig-tree is this, that hath
stood this year in my vineyard, and brought me forth no fruit? I
will cry unto him, Professor, barren fig-tree, be fruitful! I look
for fruit, I expect fruit, I must have fruit; therefore bethink
thyself! At these the professor pauses; but these are words, not
blows, therefore off goes this consideration from the heart. When
God comes the next year, he finds him still as he was, a barren,
fruitless cumber-ground. And now again he complains, here are two
years gone, and no fruit appears; well, I will defer mine anger.
'For my name sake will I defer mine anger, and for my praise will
I refrain for thee, that I cut thee not off,' as yet (Isa 48:9).
I will wait, I will yet wait to be gracious. But this helps not,
this hath not the least influence upon the barren fig-tree. Tush,
saith he, here is no threatening: God is merciful, he will defer
his anger, he waits to be gracious, I am not yet afraid (Isa
30:18). O! how ungodly men, that are at unawares crept into the
vineyard, how do they turn the grace of our God into lasciviousness!
Well, he comes the third year for fruit, as he did before, but
still he finds but a barren fig-tree; no fruit. Now, he cries
out again, O thou dresser of my vineyard, come hither; here is a
fig-tree hath stood these three years in my vineyard, and hath at
every season disappointed my expectation; for I have looked for
fruit in vain; 'Cut it down,' my patience is worn out, I shall
wait on this fig-tree no longer.

2. And now he begins to shake the fig-tree with his threatenings:
Fetch out the axe! Now the axe is death; death therefore is called
for. Death, come smite me this fig-tree. And withal the Lord shakes
this sinner, and whirls him upon a sick-bed, saying, Take him,
death, he hath abused my patience and forbearance, not remembering
that it should have led him to repentance, and to the fruits
thereof. Death, fetch away this fig-tree to the fire, fetch this
barren professor to hell! At this death comes with grim looks
into the chamber; yea, and hell follows with him to the bedside,
and both stare this professor in the face, yea, begin to lay hands
upon him; one smiting him with pains in his body, with headache,
heart-ache, back-ache, shortness of breath, fainting, qualms,
trembling of joints, stopping at the chest, and almost all the
symptoms of a man past all recovery. Now, while death is thus
tormenting the body, hell is doing with the mind and conscience,
striking them with its pains, casting sparks of fire in thither,
wounding with sorrows, and fears of everlasting damnation, the
spirit of this poor creature.[18] And now he begins to bethink
himself, and to cry to God for mercy; Lord, spare me! Lord, spare
me! Nay, saith God, you have been a provocation to me these three
years. How many times have you disappointed me? How many seasons
have you spent in vain? How many sermons and other mercies did I,
of my patience, afford you? but to no purpose at all. Take him,
death! O! good Lord, saith the sinner, spare me but this once;
raise me but this once. Indeed I have been a barren professor,
and have stood to no purpose at all in thy vineyard; but spare! O
spare this one time, I beseech thee, and I will be better! Away,
away you will not; I have tried you these three years already; you
are naught; if I should recover you again, you would be as bad as
you were before. And all this talk is while death stands by. The
sinner cries again, Good Lord, try me this once; let me get up
again this once, and see if I do not mend. But will you promise
me to mend? Yes, indeed, Lord, and vow it too; I will never be
so bad again; I will be better. Well, saith God, death, let this
professor alone for this time; I will try him a while longer; he
hath promised, he hath vowed, that he will amend his ways. It may
be he will mind to keep his promises. Vows are solemn things; it
may be he may fear to break his vows. Arise from off they bed.
And now God lays down his axe. At this the poor creature is very
thankful, praises God, and fawns upon him, shows as if he did
it heartily, and calls to others to thank him too. He therefore
riseth, as one would think, to be a new creature indeed. But by
that he hath put on his clothes, is come down from his bed, and
ventured into the yard or shop, and there sees how all things are
gone to sixes and sevens, he begins to have second thoughts, and
says to his folks, What have you all been doing? How are all things
out of order? I am I cannot tell what behind hand. One may see,
if a man be but a little a to side, that you have neither wisdom
nor prudence to order things.[19] And now, instead of seeking to
spend the rest of his time to God, he doubleth his diligence after
this world. Alas! all must not be lost; we must have provident
care. And thus, quite forgetting the sorrows of death, the pains
of hell, the promises and vows which he made to God to be better;
because judgment was not now speedily executed, therefore the
heart of this poor creature is fully set in him to do evil.

3. These things proving ineffectual, God takes hold of his axe
again, sends death to a wife, to a child, to his cattle, 'Your
young men have I slain,--and taken away your horses' (Amos 4:9,10).
I will blast him, cross him, disappoint him, and cast him down,
and will set myself against him in all that he putteth his hand
unto. At this the poor barren professor cries out again, Lord, I
have sinned; spare me once more, I beseech thee. O take not away
the desire of mine eyes; spare my children, bless me in my labours,
and I will mend and be better. No, saith God, you lied to me last
time, I will trust you in this no longer; and withal he tumbleth
the wife, the child, the estate into a grave. And then returns
to his place, till this professor more unfeignedly acknowledgeth
his offence (Hosea 5:14,15).

At this the poor creature is afflicted and distressed, rends his
clothes, and begins to call the breaking of his promise and vows
to mind; he mourns and prays, and like Ahab, awhile walks softly
at the remembrance of the justness of the hand of God upon him.
And now he renews his promises: Lord, try me this one time more;
take off thy hand and see; they go far that never turn. Well, God
spareth him again, sets down his axe again. 'Many times he did
deliver them, but they provoked him with their counsel, and were
brought low for their iniquity' (Psa 106:43). Now they seem to
be thankful again, and are as if they were resolved to be godly
indeed. Now they read, they pray, they go to meetings, and seem
to be serious a pretty while, but at last they forget. Their lusts
prick them, suitable temptations present themselves; wherefore
they turn to their own crooked ways again. 'When he slew them,
then they sought him, and they returned and inquired early after
God'; 'nevertheless they did flatter him with their mouth, and
they lied unto him with their tongue' (Psa 78:34-36).

4. Yet again, the Lord will not leave this professor, but will take
up his axe again, and will put him under a more heart-searching
ministry, a ministry that shall search him, and turn him over
and over; a ministry that shall meet with him, as Elijah met with
Ahab, in all his acts of wickedness, and now the axe is laid to the
roots of the trees. Besides, this ministry doth not only search
the heart, but presenteth the sinner with the golden rays of
the glorious gospel; now is Christ Jesus s set forth evidently,
now is grace displayed sweetly; now, now are the promises broken
like boxes of ointment, to the perfuming of the whole room! But,
alas! there is yet no fruit on this fig-tree. While his heart is
searching, he wrangles; while the glorious grace of the gospel
is unveiling, this professor wags and is wanton, gathers up some
scraps thereof; 'Tastes the good Word of God, and the powers of
the world to come'; 'drinketh in the rain that cometh oft upon
him' (Heb 6:3-8; Jude 4). But bringeth not forth fruit meet for him
whose gospel it is; 'Takes no heed to walk in the law of the Lord
God of Israel with all his heart' (2 Kings 10:31). But counteth
that the glory of the gospel consisteth in talk and show, and
that our obedience thereto is a matter of speculation; that good
works lie in good words; and if they can finely talk, they think
they bravely please God. They think the kingdom of God consisteth
only in word, not in power; and thus proveth ineffectual this
fourth means also.

5. Well, now the axe begins to be heaved higher, for now indeed
God is ready to smite the sinner; yet before he will strike the
stroke, he will try one way more at the last, and if that misseth,
down goes the fig-tree! Now this last way is to tug and strive
with this professor by his Spirit. Wherefore the Spirit of the
Lord is now come to him; but not always to strive with man (Gen
6:3). Yet a while he will strive with him, he will awaken, he
will convince, he will call to remembrance former sins, former
judgments, the breach of former vows and promises, the misspending
of former days; he will also present persuasive arguments,
encouraging promises, dreadful judgments, the shortness of time
to repent in; and that there is hope if he come. Further, he will
show him the certainty of death, and of the judgment to come;
yea, he will pull and strive with this sinner; but, behold, the
mischief now lies here, here is tugging and striving on both sides.
The Spirit convinces, the man turns a deaf ear to God; the Spirit
saith, Receive my instruction and live, but the man pulls away
his shoulder; the Spirit shows him whither he is going, but the
man closeth his eyes against it; the Spirit offereth violence, the
man strives and resists; they have 'done despite unto the Spirit
of grace' (Heb 10:29). The Spirit parlieth a second time, and
urgeth reasons of a new nature, but the sinner answereth, No, I
have loved strangers, and after them I will go (Amos 4:6-12). At
this God's fury comes up into his face: now he comes out of his
holy place, and is terrible; now he sweareth in his wrath they
shall never enter into his rest (Heb 3:11). I exercised towards
you my patience, yet you have not turned unto me, saith the Lord.
I smote you in your person, in your relations, in your estate, yet
you have not returned unto me, saith the Lord. 'In thy filthiness
is lewdness, because I have purged thee, and thou wast not purged;
thou shalt not be purged from thy filthiness any more, till I
cause my fury to rest upon thee' (Eze 24:13). 'Cut it down, why
doth it cumber the ground?'

The second sign. That such a professor is almost, if not quite,
past grace, is, when God hath given him over, or lets him alone,
and suffers him to do anything, and that without control, helpeth
him not either in works of holiness, or in straits and difficulties.
'Ephraim is joined to idols; let him alone' (Hosea 4:17). Woe be
to them when I depart from them. I will laugh at their calamities,
and will mock when their fear cometh (Prov 1:24-29).

Barren fig-tree, thou hast heretofore been digged about, and dunged;
God's mattock hath heretofore been at thy roots; gospel-dung hath
heretofore been applied to thee; thou hast heretofore been strove
with, convinced, awakened, made to taste and see, and cry, O the
blessedness! Thou hast heretofore been met with under the word;
thy heart hath melted, thy spirit hath fallen, thy soul hath
trembled, and thou hast felt something of the power of the gospel.
But thou hast sinned, thou hast provoked the eyes of his glory,
thy iniquity is found to be hateful, and now perhaps God hath left
thee, given thee up, and lets thee alone. Heretofore thou wast
tender; thy conscience startled at the temptation to wickedness,
for thou wert taken off from 'the pollutions of the world, through
the knowledge of the Lord and Saviour Jesus Christ' (2 Peter
2:20-22). But that very vomit that once thou wert turned from,
now thou lappest up--with the dog in the proverb--again; and that
very mire that once thou seemedst to be washed from, in that very
mire thou now art tumbling afresh. But to particularize, there
are three signs of a man's being given over of God.

1. When he is let alone in sinning, when the reins of his lusts
are loosed, and he given up to them. 'And even as they did not
like to retain God in their knowledge, God gave them over to a
reprobate mind, to do those things which are not convenient: being
filled with all unrighteousness' (Rom 1:28,29). Seest thou a man
that heretofore had the knowledge of God, and that had some awe
of Majesty upon him: I say, seest thou such an one sporting
himself in his own deceivings, turning the grace of our God into
lasciviousness, and walking after his own ungodly lusts? (Rom
1:30-31). His 'judgment now of a long time lingereth not, and his
damnation slumbereth not' (2 Peter 2:13). Dost thou hear, barren
professor? It is astonishing to see how those that once seemed
'sons of the morning,' and were making preparations for eternal
life, now at last, for the rottenness of their hearts, by the just
judgment of God, to be permitted, being past feeling, to give
'themselves over unto lasciviousness, to work all uncleanness
with greediness' (Eph 4:18,19). A great number of such were in
the first gospel-days; against whom Peter, and Jude, and John,
pronounce the heavy judgment of God. Peter and Jude couple them
with the fallen angels, and John forbids that prayer be made for
them, because that is happened unto them that hath happened to the
fallen angels that fell, who, for forsaking their first state, and
for leaving 'their own habitation,' are 'reserved in everlasting
chains under darkness, unto the judgment of the great day' (Jude
5,6; 2 Peter 2:3-8). Barren fig-tree, dost thou hear? (1.) These
are beyond all mercy! (2.) These are beyond all promises! (3.)
These are beyond all hopes of repentance! (4.) These have no
intercessor, nor any more share in a sacrifice for sin! (5.) For
these there remains nothing but a fearful looking for of judgment!
(6.) Wherefore these are the true fugitives and vagabonds, that
being left of God, of Christ, of grace, and of the promise, and
being beyond all hope, wander and straggle to and fro, even as
the devil, their associate, until their time shall come to die,
or until they descend in battle and perish!

2. Wherefore they are let alone in hearing. If these at any time
come under the word, there is for them no God, no savour of the
means of grace, no stirrings of heart, no pity for themselves, no
love to their own salvation. Let them look on this hand or that,
there they see such effects of the word in others as produceth
signs of repentance, and love to God and his Christ. These men
only have their backs bowed down alway (Rom 11:10). These men
only have the spirit of slumber, eyes that they should not see,
and ears that they should not hear, to this very day. Wherefore
as they go to the place of the Holy, so they come from the place
of the Holy, and soon are forgotten in the places where they so
did (Eccl 8:10). Only they reap this damage, 'They treasure up
wrath against the day of wrath, and revelation of the righteous
judgment of God' (Rom 2:3-5). Look to it, barren professor!

3. If he be visited after the common way of mankind, either with
sickness, distress, or any mind of calamity, still no God appeareth,
no sanctifying hand of God, no special mercy is mixed with the
affliction. But he falls sick, and grows well, like the beast;
or is under distress, as Saul, who when he was engaged by the
Philistines was forsaken and left of God, 'And the Philistines
gathered themselves together, and came and pitched in Shunem, and
Saul gathered all Israel together, and they pitched in Gilboa.
And when Saul saw the host of the Philistines he was afraid, and
his heart greatly trembled. And when Saul inquired of the Lord,
the Lord answered him not, neither by dreams, nor by Urim, nor by
prophets' (1 Sam 28:4-6). The Lord answered him no more; he had
done with him, cast him off, and rejected him, and left him to
stand and fall with his sins, by himself. But of this more in the
conclusion: therefore I here forbear.

4. These men may go whither they will, do what they will; they may
range from opinion to opinion, from notion to notion, from sect
to sect, but are steadfast nowhere; they are left to their own
uncertainties, they have not grace to establish their hearts; and
though some of them have boasted themselves of this liberty, yet
Jude calls them 'wandering stars, to whom is reserved the blackness
of darkness for ever' (Jude 13). They are left, as I told you
before, to be fugitives and vagabonds in the earth, to wander
everywhere, but to abide nowhere, until they shall descend to
their own place, with Cain and Judas, men of the same fate with
themselves (Acts 1:25).

A third sign that such a professor is quite past grace is, when his
heart is grown so hard, so stony, and impenetrable, that nothing
will pierce it. Barren fig-tree, dost thou consider? a hard and
impenitent heart is the curse of God! A heart that cannot repent,
is instead of all plagues at once; and hence it is that God said
of Pharaoh, when he spake of delivering him up in the greatness of
his anger, 'I will at this time,' saith he, 'send all my plagues
upon thine heart' (Exo 9:14).

To some men that have grievously sinned under a profession of the
gospel, God giveth this token of his displeasure; they are denied
the power of repentance, their heart is bound, they cannot repent;
it is impossible that they should ever repent, should they live
a thousand years. It is impossible for those fall-aways to be
renewed again unto repentance, 'seeing they crucify to themselves
the Son of God afresh, and put him to an open shame' (Heb 6:4-6).
Now, to have the heart so hardened, so judicially hardened, this
is as a bar put in by the Lord God against the salvation of this
sinner. This was the burden of Spira's complaint, 'I cannot do
it! O! how I cannot do it!'[20]

This man sees what he hath done, what should help him, and what will
become of him; yet he cannot repent; he pulled away his shoulder
before, he stopped his ears before, he shut up his eyes before, and
in that very posture God left him, and so he stands to this very
day. I have had a fancy, that Lot's wife, when she was turned into
a pillar of salt, stood yet looking over her shoulder, or else with
her face towards Sodom; as the judgment caught her, so it bound
her, and left her a monument of God's anger to after generations
(Gen 19:26).

We read of some that are seared with a hot iron, and that are
past feeling; for so seared persons in seared parts are. Their
conscience is seared (1 Tim 4:2). The conscience is the thing that
must be touched with feeling, fear, and remorse, if ever any good
be done with the sinner. How then can any good be done to those
whose conscience is worse than that? that is, fast asleep in sin
(Eph 4:19). For that conscience that is fast asleep, may yet be
effectually awakened and saved; but that conscience that is seared,
dried, as it were, into a cinder, can never have sense, feeling,
or the least regret in this world. Barren fig-tree, hearken,
judicial hardening is dreadful! There is a difference betwixt that
hardness of heart that is incident to all men, and that which comes
upon some as a signal or special judgment of God. And although all
kinds of hardness of heart, in some sense may be called a judgment,
yet to be hardened with this second kind, is a judgment peculiar
only to them that perish; hardness that is sent as a punishment
for the abuse of light received, for a reward of apostacy. This
judicial hardness is discovered from that which is incident to
all men, in these particulars:--

1. It is a hardness that comes after some great light received,
because of some great sin committed against that light, and the
grace that gave it. Such hardness as Pharaoh had, after the Lord
had wrought wondrously before him; such hardness as the Gentiles
had, a hardness which darkened the heart, a hardness which made
their minds reprobate. This hardness is also the same with that
the Hebrews are cautioned to beware of, a hardness that is caused
by unbelief, and a departing from the living God; a hardness
completed through the deceitfulness of sin (Heb 3:7, &c). Such as
that in the provocation, of whom God sware, that they should not
enter into his rest. It was this kind of hardness also, that both
Cain, and Ishmael, and Esau, were hardened with, after they had
committed their great transgressions.

2. It is the greatest kind of hardness; and hence they are said
to be harder than a rock, or than an adamant, that is, harder than
flint; so hard, that nothing can enter (Jer 5:3; Zech 7:12).

3. It is a hardness given in much anger, and that to bind the soul
up in an impossibility of repentance.

4. It is a hardness, therefore, which is incurable, of which a man
must die and be damned. Barren professor, hearken to this.

A fourth sign that such a professor is quite past grace, is, when
he fortifies his hard heart against the tenor of God's word (Job
9:4, &c.) This is called hardening themselves against God, and
turning of the Spirit against them. As thus, when after a profession
of faith in the Lord Jesus, and of the doctrine that is according
to godliness, they shall embolden themselves in courses of sin,
by promising themselves that they shall have life and salvation
notwithstanding. Barren professor, hearken to this! This man is
called, 'a root that beareth gall and wormwood,' or a poisonful
herb, such an one as is abominated of God, yea, the abhorred of his
soul. For this man saith, 'I shall have peace, though I walk in
the imagination' or stubbornness 'of mine heart, to add drunkenness
to thirst'; an opinion flat against the whole Word of God, yea,
against the very nature of God himself (Deut 29:18,19). Wherefore
he adds, 'Then the anger of the Lord, and his jealousy, shall
smoke against that man, and all the curses that are written in
God's book shall lie upon him, and the Lord shall blot out his
name from under heaven' (Deut 19:20).

Yea, that man shall not fail to be effectually destroyed, saith
the text: 'The Lord shall separate that man unto evil, out of all
the tribes of Israel, according to all the curses of the covenant'
(Deut 19:21). He shall separate him unto evil; he shall give him
up, he shall leave him to his heart; he shall separate him to that
or those that will assuredly be too hard for him.

Now this judgment is much effected when God hath given a man up
unto Satan, and hath given Satan leave, without fail, to complete
his destruction. I say, when God hath given Satan leave effectually
to complete his destruction; for all that are delivered up unto
Satan have not, nor do not come to this end. But that is the man
whom God shall separate to evil, and shall leave in the hands of
Satan, to complete, without fail, his destruction.

Thus he served Ahab, a man that sold himself to work wickedness
in the sight of the Lord. 'And the Lord said, Who shall persuade
Ahab, that he may go up and fall at Ramoth-Gilead? And one said
on this manner, and another said on that manner. And there came
forth a spirit, and stood before the Lord, and said, I will persuade
him. And the Lord said unto him, Wherewith? And he said, I will
go forth, and be a lying spirit in the mouth of all his prophets.
And he said, Thou shalt persuade him, and prevail also; go forth,
and do so' (1 Kings 21:25, 22:20-22). Thou shalt persuade him,
and prevail; do thy will, I leave him in thy hand, go forth, and
do so.

Wherefore, in these judgments the Lord doth much concern himself
for the management thereof, because of the provocation wherewith
they have provoked him. This is the man whose ruin contriveth,
and bringeth to pass by his own contrivance: 'I also will choose
their delusions' for them; 'I will bring their fears upon them'
(Isa 66:4). I will choose their devices, or the wickednesses that
their hearts are contriving of. I, even I, will cause them to be
accepted of, and delightful to them. But who are they that must
thus be feared? Why, those among professors that have chosen
their own ways, those whose soul delighteth in their abominations.
Because they received not the love of the truth, that they might
be saved: for this cause God shall send them strong delusions,
that they should believe a lie, that they all might be damned,
who believed not the truth, but had pleasure in unrighteousness.

'God shall send them.' It is a great word! Yea, God shall send
them strong delusions; delusions that shall do: that shall make
them believe a lie. Why so? 'That they all might be damned,'
every one of them, 'who believed not the truth, but had pleasure
in unrighteousness' (2 Thess 2:10-12).

There is nothing more provoking to the Lord, than for a man to
promise when God threateneth; for a man to delight of conceit that
he shall be safe, and yet to be more wicked than in former days,
this man's soul abhorreth the truth of God; no marvel, therefore,
if God's soul abhorreth him; he hath invented a way contrary to
God, to bring about his own salvation; no marvel, therefore, if
God invent a way to bring about this man's damnation: and seeing
that these rebels are at this point, we shall have peace; God will
see whose word will stand, his or theirs.

A fifth sign of a man being past grace is, when he shall at this
scoff, and inwardly grin and fret against the Lord, secretly
purposing to continue his course, and put all to the venture,
despising the messengers of the Lord. 'He that despised Moses'
law, died without mercy;--of how much sorer punishment, suppose
ye, shall he be thought worthy, who hath trodden under foot the
Son of God?' &c. (Heb 10:28). Wherefore, against these despisers
God hath set himself, and foretold that they shall not believe,
but perish: 'Behold, ye despisers, and wonder, and perish: for I
work a work in your days, a work which ye shall in nowise believe,
though a man declare it unto you' (Acts 13:41).

After that thou shalt cut it down.

Thus far we have treated of the barren fig-tree, or fruitless
professor, with some signs to know him by; whereto is added also
some signs of one who neither will nor can, by any means, be
fruitful, but they must miserably perish. Now, being come to the
time of execution, I shall speak a word to that also; 'After that
thou shalt cut it down.'

[PROPOSITION SECOND. The death or cutting down of such men will
be dreadful.]

Christ, at last, turns the barren fig-tree over to the justice of
God, shakes his hands of him, and gives him up to the fire for
his unprofitableness. 'After that thou shalt cut it down.'

Two things are here to be considered:

First. The executioner; thou, the great, the dreadful, the eternal
God. These words, therefore, as I have already said, signify that
Christ the Mediator, through whom alone salvation comes, and by
whom alone execution hath been deferred, now giveth up the soul,
forbears to speak one syllable more for him, or to do the least
act of grace further, to try for his recovery; but delivereth him
up to that fearful dispensation, 'to fall into the hands of the
living God' (Heb 10:31).

Second. The second to be considered is, The instrument by which
this execution is done, and that is death, compared here to an
axe; and forasmuch as the tree is not felled at one blow, therefore
the strokes are here continued, till all the blows be struck at
it that are requisite for its felling: for now cutting time, and
cutting work, is come; cutting must be his portion till he be cut
down. 'After that thou shalt cut it down.' Death, I say, is the
axe, which God often useth, therewith to take the barren fig-tree
out of the vineyard, out of a profession, and also out of the world
at once. But this axe is now new ground, it cometh well-edged to
the roots of this barren fig-tree. It hath been whetted by sin,
by the law, and by a formal profession, and therefore must, and
will make deep gashes, not only in the natural life, but in the
heart and conscience also of this professor: 'The wages of sin
is death,' 'the sting of death is sin' (Rom 6:23; 1 Cor 15:56).
Wherefore death comes not to this man as he doth to saints,
muzzled, or without his sting, but with open mouth, in all his
strength; yea, he sends his first-born, which is guilt, to devour
his strength, and to bring him to the king of terrors (Job 18:13,14).

But to give you, in a few particulars, the manner of this man's
dying.

1. Now he hath his fruitless fruits beleaguer him round his bed,
together with all the bands and legions of his other wickedness.
'His own iniquities shall take the wicked himself, and he shall
be holden with the cords of his sins' (Prov 5:22).

2. Now some terrible discovery of God is made out unto him, to
the perplexing and terrifying of his guilty conscience. 'God shall
cast upon him, and not spare'; and he shall be 'afraid of that
which is high' (Job 27:22; Eccl 12:5).

3. The dark entry he is to go through will be a sore amazement
to him; for 'fears shall be in the way' (Eccl 12:5). Yea, terrors
will take hold on him, when he shall see the yawning jaws of death
to gape upon him, and the doors of the shadow of death open to
give him passage out of the world. Now, who will meet me in this
dark entry? how shall I pass through this dark entry into another
world?

4. For by reason of guilt, and a shaking conscience, his life will
hang in continual doubt before him, and he shall be afraid day
and night, and shall have no assurance of his life (Deut 28:66,67).

5. Now also want will come up against him; he will come up like
an armed man. This is a terrible army to him that is graceless in
heart, and fruitless in life. This WANT will continually cry in
thine ears, Here is a new birth wanting, a new heart, and a new
spirit wanting; here is faith wanting; here is love and repentance
wanting; here is the fear of God wanting, and a good conversation
wanting: 'Thou art weighed in the balances, and art found wanting'
(Dan 5:27).

6. Together with these standeth by the companions of death,
death and hell, death and evils, death and endless torment in the
everlasting flames of devouring fire. 'When God cometh up unto
the people he will invade them with his troops' (Hab 3:16).

But how will this man die? Can his heart now endure, or can his
hands be strong? (Eze 22:14).

(1.) God, and Christ, and pity, have left him. Sin against light,
against mercy, and the long-suffering of God, is come up against
him; his hope and confidence now lie a-dying by him, and his
conscience totters and shakes continually within him!

(2.) Death is at his work, cutting of him down, hewing both bark
and heart, both body and soul asunder. The man groans, but death
hears him not; he looks ghastly, carefully, dejectedly; he sighs,
he sweats, he trembles, but death matters nothing.

(3.) Fearful cogitations haunt him, misgivings, direful apprehensions
of God, terrify him. Now he hath time to think what the loss
of heaven will be, and what the torments of hell will be: now he
looks no way but he is frighted.

(4.) Now would he live, but may not; he would live, though it were
but the life of a bed-rid man, but he must not. He that cuts him
down sways him as the feller of wood sways the tottering tree;
now this way, then that, at last a root breaks, a heart-string,
an eye-string, sweeps asunder.

(5.) And now, could the soul be annihilated, or brought to nothing,
how happy would it count itself, but it sees that may not be.
Wherefore it is put to a wonderful strait; stay in the body it
may not, go out of the body it dares not. Life is going, the blood
settles in the flesh, and the lungs being no more able to draw
breath through the nostrils, at last out goes the weary trembling
soul, which is immediately seized by devils, who lay lurking in
every hole in the chamber for that very purpose. His friends take
care of the body, wrap it up in the sheet or coffin, but the soul
is out of their thought and reach, going down to the chambers of
death.

I had thought to have enlarged, but I forbear. God, who teaches
man to profit, bless this brief and plain discourse to thy soul,
who yet standest a professor in the land of the living, among the
trees of his garden. Amen.



FOOTNOTES:


[1]General Doctrine of Toleration, 8vo, 1781.

[2] This awful destruction of Jerusalem by the Romans is narrated
by Josephus in his sixth book of the Jewish Wars, in language
that makes nature shudder. Multitudes had assembled to celebrate
the passover when the invading army beleaguered the city; a
frightful famine soon filled it with desolation: this, with fire
and sword, miserably destroyed one million, three hundred and
thirty-seven thousand, four hundred and ninety Jews, while the
Christians fled before the siege, and escaped to the mountains.
Well might the sun vail his face at that atrocious deed, which
was so quickly followed by such awful punishment.--Ed.

[3] Reader, do not imagine that this was peculiar to Bunyan's days;
look not upon your neighbours to find an example, but search your
own heart--'Lord, is it I?' and strive and pray that you may bring
forth more fruit.--Ed.

[4] The mode of admitting a member to church-fellowship, among
the Baptists, was and now is by introducing the trembling convert
to a private meeting of the whole church, that they may hear why
the union is sought, how the soul became alarmed, and fled for
refuge to Christ, with the grounds of hope; inquiries having been
previously made into Christian character and godliness. If, with
all these precautions, a barren professor gains admittance, the
punishment is not upon the garden, but upon the barren tree.--Ed.

[5] 'Humour,' the temper or disposition of mind. Not out of love
to humility, but these creeping things pretend to be humble, to
gain some sinister end.--Ed.

[6] However strange it may appear, it is true that the Ranters,
in Bunyan's time, used these arguments, and those so graphically
put into the mouth of Bye-ends, in the Pilgrim, to justify their
nonconformity to Christ. The tom-fooleries and extravagancies of
dress introduced by Charles II, are here justly and contemptuously
described. The ladies' head-dresses, called 'frizzled fore-tops,'
became so extravagant, that a barber used high steps to enable
him to dress a lady's head!--Ed.

[7] A word not to be found in our dictionaries, being local and
almost obsolete. It means a division, end, or border of a town or
village.--Ed.

[8] See the character of Talkative, in the Pilgrim's Progress.
'His house is as empty of religion as the white of an egg is of
savour. There is in his house neither prayer, nor sign of repentance
for sin. He is the very stain, reproach, and shame of religion.
Thus say the common people that know him, A saint abroad and a
devil at home.'--Ed.

[9] How great is the mercy that those horrid barbarities, perpetrated
upon peaceful Christians, are now only heard of in those distance
parts of Satan's empire, China and Madagascar! Has the enmity of
the human heart by nature changed? No; but the number of Christians
has so vastly increased with a civilizing influence, as to change
the face of society. What a paradise will this earth become when
Christ shall reign in every heart!--Ed.

[10] In the midst of these faithful admonitions, we venture to
remark that, according to Lightfoot, so valuable was the fig-tree
that it was never destroyed until means were carefully used to
restore its fruitfulness, and that the use of these means occupied
a period of three years. This illustrates the wisdom of our Lord
in selecting the fig-tree as the principal object presented to
view in his parable. It is a most valuable tree--capable of bearing
much fruit; still, after every trial, if it remains barren, it
must be cut down as a cumber-ground, and sent to the fire.--Ed.

[11] A 'hit,' in some parts of the country, is used to express a
good crop. A 'hitting season' means a fruitful season.--Ed.

[12] This mode of infusing new vigour into plants and trees is
thus described in the Gemara--'They lay dung in their gardens,
to soften the earth. They dig about the roots of their trees, and
sprinkle ashes, and pluck up suckers, and make a smoke beneath to
kill vermin.'--Ed.

[13] Among the superstitions of the ancients, Michaelis states
that both the Greeks and Asiatics had a superstition that a tree
might be rendered fruitful by striking it, at the intercession of
a friend, three times with the back of an axe.--Ed.

[14] However painfully unpleasant these terms may appear to
eyes or ears polite, it is a homely but just representation, and
calculated to make a lasting impression on every reader.
Afflictions, trials, crosses, are used as a means of creating or
reviving spiritual life, as manure is applied to vegetation.--Ed.

[15] Mahomet professed descent from Ishmael, and that he came to
revive the religion which God had revealed to Abraham, who taught
it to Ishmael. Mahometanism is the religion of the outcast of
God.--Ed.

[16] Bunyan had been haunted with the temptation 'to sell and
part with Christ,' and, under a fear that he had fallen under that
temptation, the case of Esau made a dreadful impression upon his
soul; extreme horror and anguish seized upon his spirit; 'he was
like a man bereft of life and bound over to eternal punishment,'
for two years. At length, after an awful storm, he found peace
in the promise, 'his blood cleanseth from ALL sins,' and a proof
that he had not sold Christ.--See Grace Abounding, No. 139-160.

[17] How solemn a thought! What an appeal to perpetual watchfulness.
Why have I not made shipwreck of faith? Most emphatically may we
reply, Because God has sustained my soul.--Ed.

[18] Bunyan's tongue and pen are here fired by his vivid imagination
of eternal realities. With such burning words, we need no messenger
from the invisible world to alarm the consciences of sinners. What
angel could arouse more powerfully, alarmingly, convincingly, the
poor sinner, than the whole of this chain of reasoning.--Ed.

[19] This picture is drawn by a master hand: the master is laid
by for a season; or, as Bunyan quaintly expresses it, 'a little a
to side': when raised from affliction earthly affairs absorb his
attention, and he forgets his good resolves. According to the old
rhyme:--


'The devil was sick, the devil a saint would be
The devil to well, the devil a saint was he.'--Ed.


[20] This is referred to in the Pilgrim, at the Interpreter's
house, by the representation of a man in an iron cage, who says,
'I cannot get out, O now I cannot!' The awful account of Spira's
despair must have made a strong impression upon Bunyan's mind. It
commences with a poem.


'Here see a soul that's all despair; a man
All hell; a spirit all wounds; who can
     A wounded spirit bear?
Reader, would'st see, what may you never feel
Despair, racks, torments, whips of burning steel!
Behold, the man's the furnace, in whose heart
Sin hath created hell; O in each part
     What flames appear:
His thoughts all stings; words, swords;
     Brimstone his breath;
His eyes flames; wishes curses, life a death;
A thousand deaths live in him, he not dead;
A breathing corpse in living, scalding lead.'
--Fearful Estate of Francis Spira.--Ed.


***

The Life and Death of Mr. Badman,

Presented to the World in a Familiar Dialogue Between Mr. Wiseman
and Mr. Attentive.

By John Bunyan




ADVERTISEMENT BY THE EDITOR.

The life of Badman is a very interesting description, a true and
lively portraiture, of the demoralized classes of the trading
community in the reign of King Charles II; a subject which naturally
led the author to use expressions familiar among such persons,
but which are now either obsolete or considered as vulgar. In fact
it is the only work proceeding from the prolific pen and fertile
imagination of Bunyan, in which he uses terms that, in this
delicate and refined age, may give offence. So, in the venerable
translation of the holy oracles, there are some objectionable
expressions, which, although formerly used in the politest company,
now point to the age in which it was written. The same ideas or
facts would now be expressed by terms which could not give offence;
and every reader must feel great pleasure in the improvement of
our language, as seen in the contrast between the two periods,
and especially in the recollection that the facts might be stated
with equal precision, and reflections made with equal force, in
terms at which the most delicate mind could not be offended.

Those who read the writings of Bunyan must feel continually reminded
of his ardent attachment to his Saviour, and his intense love to
the souls of sinners. He was as delicate in his expressions as any
writer of his age, who addressed the openly vicious and profane--calling
things by their most forcible and popular appellations. A wilful
untruth is, with him, 'a lie.' To show the wickedness and extreme
folly of swearing, he gives the words and imprecations then
commonly in use; but which, happily for us, we never hear, except
among the most degraded classes of society. Swearing was formerly
considered to be a habit of gentility; but now it betrays the
blackguard, even when disguised in genteel attire. Those dangerous
diseases which are so surely engendered by filth and uncleanness,
he calls not by Latin but by their plain English names. In every
case, the Editor has not ventured to make the slightest alteration;
but has reprinted the whole in the author's plain and powerful
language.

The life of Badman forms a third part to the Pilgrim's Progress,
not a delightful pilgrimage to heaven, but, on the contrary,
a wretched downward journey to the infernal realms. The author's
object is to warn poor thoughtless sinners, not with smooth
words, to which they would take no heed; but to thunder upon
their consciences the peril of their souls, and the increasing
wretchedness into which they were madly hurrying. He who is in
imminent, but unseen danger, will bless the warning voice if it
reach his ears, however rough and startling the sound may be.

The life of Badman was written in an age when profligacy, vice,
and debauchery, marched like a desolating army through our land,
headed by the king, and officered by his polluted courtiers; led
on with all the pomp and splendour which royalty could display.
The king and his ministers well knew that the most formidable
enemies to tyranny, oppression, and misgovernment, were the piety
and stern morality of the Puritans, Nonconformists, and the small
classes of virtuous citizens of other denominations; and therefore
every effort was made by allurements and intimidation to debauch
and demoralize their minds. Well does Bunyan say that 'wickedness
like a flood is like to drown our English world. It has almost
swallowed up all our youth, our middle age, old age, and all are
almost carried away of this flood. It reels to and fro like a
drunkard, it is like to fall and rise no more.' 'It is the very
haunts and walks of the infernal spirits.' 'England shakes and
makes me totter for its transgressions.'

The gradations of a wicked man in that evil age, from his cradle
to his grave, are graphically set before the reader; it is all
drawn from reality, and not from efforts of imagination. Every
example is a picture of some real occurrence, either within the
view of the author, or from the narratives of credible witnesses.
'All the things that here I discourse of, have been acted upon
the stage of this world, even many times before mine eyes.' Badman
is represented as having had the very great advantage of pious
parents, and a godly master, but run riot in wickedness from his
childhood. Lying and pilfering mark his early days; followed in
after life by swearing, cheating, drunkenness, hypocrisy, infidelity
and atheism. His conscience became hardened to that awful extent,
that he had no bands in his death. The career of wickedness
has often been so pictured, as to encourage and cherish vice and
profanity--to excite the unregenerate mind 'to ride post by other
men's sins.'[1] Not so the life of Badman. The ugly, wretched,
miserable consequences that assuredly follow a vicious career,
are here displayed in biting words--alarming the conscience, and
awfully warning the sinner of his destiny, unless happily he finds
that repentance that needeth not to be repented of. No debauchee
ever read the life of Badman to gratify or increase his thirst
for sin. The tricks which in those days so generally accompanied
trading, are unsparingly exposed; becoming bankrupt to make money, a
species of robbery, which ought to be punished as felony; double
weights, too heavy for buying, and light to sell by, overcharging
those who take credit, and the taking advantage of the necessities
of others, with the abuse of evil gains in debauchery, and its
ensuing miseries, are all faithfully displayed.

In the course of the narrative, a variety of awful examples of
divine vengeance are introduced; some from that singular compilation,
Clarke's looking-glass for Saints and Sinners; others from 'Beard's
theatre of God's Judgments' and many that happened under the
author's own immediate knowledge. The faithfulness of his extracts
from books has been fully verified. The awful death of Dorothy
Mately, of Ashover, in Derbyshire, mentioned, I had an opportunity
of testing, by the aid of my kind friend, Thomas Bateman, Esq.,
of Yolgrave. He sent me the following extract from the Ashover
Register for 1660:--'Dorothy Mately, supposed wife to John Flint
of this parish, forswore herself; whereupon the ground opened,
and she sunk over head, March 23, and being found dead, she was
buried, March 25.' Thus fully confirming the facts, as stated by
Bunyan. Solemn providences, intended, in the inscrutable wisdom
of God, for wise purposes, must not be always called 'divine
judgments.' A ship is lost, and the good with the bad, sink together;
a missionary is murdered; a pious Malay is martyred; still no one
can suppose that these are instances of divine vengeance. But when
the atrocious bishop Bonner, in his old age, miserably perishes
in prison, it reminds us of our Lord's saying, 'with what measure
ye mete, it shall be measured to you again.'

Bunyan's pictures, of which the life of Badman is a continued
series, are admirably painted from life. The extraordinary depths
of hypocrisy, used in gaining the affections of a pious wealthy
young woman, and entrapping her into a marriage, are admirably
drawn, as is its companion or counterpart, when Badman, in his
widower-hood, suffers an infamous strumpet to inveigle him into a
miserable marriage, as he so richly deserved. The death-bed scene
of the pious broken-hearted Mrs. Badman, is a masterpiece. In
fact the whole is a series of pictures drawn by a most admirable
artist, and calculated to warn and attract the sinner from his
downward course.

In comparison with the times of Bunyan, England has now become
wonderfully reformed from those grosser pollutions which disgraced
her name. Persons of riper age, whose reminiscences go back to
the times of the slave trade, slavery, and war, will call to mind
scenes of vice, brutality, open debauchery and profligacy, which,
in these peaceful and prosperous times, would be instantly repressed
and properly punished. Should peace be preserved, domestic, social,
and national purity and happiness must increase with still greater
and more delightful rapidity. Civilization and Christianity will
triumph over despotism, vice, and false religions, and the time
be hastened on, in which the divine art of rendering each other
happy will engross the attention of all mankind. Much yet remains
to be done for the conversion of the still numerous family
connections of Mr. Badman; but the leaven of Christianity must,
in spite of all opposition, eventually spread over the whole mass.

Homely proverbs abound in this narrative, all of which are worthy
of being treasured up in our memories. Is nothing so secret but it
will be revealed? we are told that 'Hedges have eyes and pitchers
have ears.' They who encourage evil propensities are 'nurses to
the devil's brats.' It is said of him who hurries on in a career
of folly and sin, 'The devil rides him off his legs.' 'As the
devil corrects vice,' refers to those who pretend to correct bad
habits by means intended to promote them. 'The devil is a cunning
schoolmaster.' Satan taking the wicked into his foul embraces is
'like to like, as the devil said to the collier.'

In two things the times have certainly improved. Bunyan describes
all 'pawnbrokers' to have been 'vile wretches,' and, in extortion,
the women to be worse than the men. Happily for our days, good and
even pious pawnbrokers may be found, who are honourable exceptions
to Mr. Bunyan's sweeping rule; nor do our women in any respect
appear to be greater extortioners than our men. The instructions,
exhortations, and scriptural precepts and examples to enforce honest
dealing, interspersed as reflections throughout this narrative, are
invaluable, and will, I trust, prove beneficial to every reader.

I have taken the liberty of dividing this long-continued dialogue
into chapters, for the greater facility of reference, and as
periods in the history, where the reader may conveniently rest in
his progress through this deeply interesting narrative.

GEO. OFFOR.




THE AUTHOR TO THE READER.

COURTEOUS READER,

As I was considering with myself what I had written concerning
the Progress of the Pilgrim from this world to glory, and how it
had been acceptable to many in this nation, it came again into my
mind to write, as then, of him that was going to heaven, so now,
of the life and death of the ungodly, and of their travel from
this world to hell. The which in this I have done, and have put
it, as thou seest, under the name and title of Mr. Badman, a name
very proper for such a subject. I have also put it into the form
of a dialogue, that I might with more ease to myself, and pleasure
to the reader, perform the work. And although, as I said, I have
put it forth in this method, yet have I as little as may be gone
out of the road of mine own observation of things. Yea, I think I
may truly say that to the best of my remembrance, all the things
that here I discourse of, I mean as to matter of fact, have been
acted upon the stage of this world, even many times before mine
eyes.

Here therefore, courteous reader, I present thee with the life
and death of Mr. Badman indeed; yea, I do trace him in his life,
from his childhood to his death; that thou mayest, as in a glass,
behold with thine own eyes the steps that take hold of hell; and
also discern, while thou art reading of Mr. Badman's death, whether
thou thyself art treading in his path thereto. And let me entreat
thee to forbear quirking[2] and mocking, for that I say Mr.
Badman is dead; but rather gravely inquire concerning thyself by
the Word, whether thou art one of his lineage or no; for Mr. Badman
has left many of his relations behind him; yea, the very world is
overspread with his kindred. True, some of his relations, as he,
are gone to their place and long home, but thousands of thousands
are left behind; as brothers, sisters, cousins, nephews, besides
innumerable of his friends and associates. I may say, and yet speak
nothing but too much truth in so saying, that there is scarce a
fellowship, a community, or fraternity of men in the world, but
some of Mr. Badman's relations are there; yea, rarely can we find
a family or household in a town, where he has not left behind him
either a brother, nephew, or friend.

The butt[3] therefore, that at this time I shoot at, is wide; and
it will be as impossible for this book to go into several families,
and not to arrest some, as for the king's messenger to rush into
a house full of traitors, and find none but honest men there.[4]
I cannot but think that this shot will light upon many, since our
fields are so full of this game; but how many it will kill to Mr.
Badman's course, and make alive to the Pilgrim's Progress, that
is not in me to determine; this secret is with the Lord our God
only, and he alone knows to whom he will bless it to so good and
so blessed an end. However, I have put fire to the pan,[5] and
doubt not but the report will quickly be heard.

I told you before that Mr. Badman had left many of his friends and
relations behind him, but if I survive them, as that is a great
question to me, I may also write of their lives; however, whether
my life be longer or shorter, this is my prayer at present, that
God will stir up witnesses against them, that may either convert
or confound them; for wherever they live, and roll in their
wickedness, they are the pest and plague of that country. England
shakes and totters already, by reason of the burden that Mr. Badman
and his friends have wickedly laid upon it. Yea, our earth reels
and staggereth to and fro like a drunkard, the transgression
thereof is heavy upon it.

Courteous reader, I will treat thee now, even at the door and
threshold of this house, but only with this intelligence, that
Mr. Badman lies dead within. Be pleased therefore, if thy leisure
will serve thee, to enter in, and behold the state in which he
is laid, betwixt his death-bed and the grave. He is not buried as
yet, nor doth he stink, as is designed he shall, before he lies
down in oblivion. Now as others have had their funerals solemnized,
according to their greatness and grandeur in the world, so likewise
Mr. Badman, forasmuch as he deserveth not to go down to his grave
with silence, has his funeral state according to his deserts.

Four things are usual at great men's funerals, which we will take
leave, and I hope without offence, to allude to, in the funeral
of Mr. Badman.

First. They are sometimes, when dead, presented to their friends,
by their completely wrought images, as lively as by cunning men's
hands they can be; that the remembrance of them may be renewed
to their survivors, the remembrance of them and their deeds; and
this I have endeavoured to answer in my discourse of Mr. Badman,
and therefore I have drawn him forth in his features and actions
from his childhood to his grey hairs. Here therefore, thou hast
him lively set forth as in cuts; both as to the minority, flower,
and seniority of his age, together with those actions of his life,
that he was most capable of doing, in and under those present
circumstances of time, place, strength; and the opportunities that
did attend him in these.

Second. There is also usual at great men's funerals, those badges
and escutcheons of their honour, that they have received from
their ancestors, or have been thought worthy of for the deeds and
exploits they have done in their life; and here Mr. Badman has
his, but such as vary from all men of worth, but so much the more
agreeing with the merit of his doings. They all have descended
in state, he only as an abominable branch. His deserts are the
deserts of sin, and therefore the escutcheons of honour that he
has, are only that he died without honour, 'and at his end became a
fool.' 'Thou shalt not be joined with them in burial.' 'The seed
of evil doers shall never be renowned' (Isa 14:20).

The funeral pomp therefore of Mr. Badman, is to wear upon his
hearse the badges of a dishonourable and wicked life; since 'his
bones are full of the sin of his youth, which shall lie down,' as
Job says, 'with him in the dust.' Nor is it fit that any should be
his attendants, now at his death, but such as with him conspired
against their own souls in their life; persons whose transgressions
have made them infamous to all that have or shall know what they
have done.

Some notice therefore I have also here in this little discourse
given the reader, of them who were his confederates in his life,
and attendants at his death; with a hint, either of some high
villainy committed by them, as also of those judgments that have
overtaken and fallen upon them from the just and revenging hand
of God. All which are things either fully known by me, as being
eye and ear-witness thereto, or that I have received from such
hands, whose relation, as to this, I am bound to believe. And that
the reader may know them from other things and passages herein
contained, I have pointed at them in the margin.

Third. The funerals of persons of quality have been solemnized
with some suitable sermon at the time and place of their burial;
but that I am not come to as yet, having got no further than to
Mr. Badman's death; but forasmuch as he must be buried, after he
hath stunk out his time before his beholders, I doubt not but some
such that we read are appointed to be at the burial of Gog, will
do this work in my stead; such as shall leave him neither skin
nor bone above ground, but shall set a sign by it till the buriers
have buried it in the valley of Hamon-gog (Eze 39).

Fourth. At funerals there does use to be mourning and lamentation,
but here also Mr. Badman differs from others; his familiars cannot
lament his departure, for they have not sense of his damnable
state; they rather ring him, and sing him to hell in the sleep of
death, in which he goes thither. Good men count him no loss to
the world, his place can well be without him, his loss is only
his own, and it is too late for him to recover that damage or loss
by a sea of bloody tears, could he shed them. Yea, God has said
he will laugh at his destruction; who then shall lament for him,
saying, Ah! my brother. He was but a stinking weed in his life;
nor was he better at all in his death; such may well be thrown
over the wall without sorrow, when once God has plucked them up
by the roots in his wrath.

Reader, if thou art of the race, lineage, stock, or fraternity
of Mr. Badman, I tell thee, before thou readest this book, thou
wilt neither brook the author nor it, because he hath writ of Mr.
Badman as he has. For he that condemneth the wicked that die so,
passeth also the sentence upon the wicked that live. I therefore
expect neither credit of, nor countenance from thee, for this
narration of thy kinsman's life. For thy old love to thy friend,
his ways, doings, &c., will stir up in thee enmity rather in thy
very heart against me. I shall therefore incline to think of thee,
that thou wilt rend, burn, or throw it away in contempt; yea, and
wish also, that for writing so notorious a truth, some mischief
may befal me. I look also to be loaded by thee with disdain, scorn,
and contempt; yea, that thou shouldest railingly and vilifyingly
say I lie, and am a bespatterer of honest men's lives and deaths.
For. Mr. Badman, when himself was alive, could not abide to be
counted a knave, though his actions told all that went by, that
indeed he was such an one. How then should his brethren that survive
him, and that tread in his very steps, approve of the sentence
that by this book is pronounced against him? Will they not rather
imitate Korah, Dathan, and Abiram's friends, even rail at me for
condemning him, as they did at Moses for doing execution?

I know it is ill puddling in the cockatrice's den, and that they
run hazards that hunt the wild boar. The man also that writeth
Mr. Badman's life had need be fenced with a coat of mail, and with
the staff of a spear, for that his surviving friends will know
what he doth; but I have adventured to do it, and to play, at this
time, at the hole of these asps; if they bite, they bite; if they
sting, they sting. Christ sends his lambs in the midst of wolves,
not to do like them, but to suffer by them for bearing plain
testimony against their bad deeds. But had one not need to walk
with a guard, and to have a sentinel stand at one's door for this?
Verily, the flesh would be glad of such help; yea, a spiritual
man, could he tell how to get it (Acts 23). But I am stript naked
of these, and yet am commanded to be faithful in my service
for Christ. Well then, I have spoken what I have spoken, and now
'come on me what will' (Job 13:13). True, the text say, Rebuke a
scorner and he will hate thee; and that he that reproveth a wicked
man getteth himself a blot and shame. But what then? Open rebuke
is better than secret love, and he that receives it shall find it
so afterwards.

So then, whether Mr. Badman's friends shall rage or laugh at what
I have writ, I know that the better end of the staff[6] is mine.
My endeavour is to stop a hellish course of life, and to 'save
a soul from death' (James 5:20). And if for so doing I meet with
envy from them, from whom in reason I should have thanks, I must
remember the man in the dream,[7] that cut his way through his
armed enemies, and so got into the beauteous palace; I must, I
say, remember him, and do myself likewise.

Yet four things I will propound to the consideration of Mr. Badman's
friends before I turn my back upon them.

1. Suppose that there be a hell in very deed; not that I do question it
any more than I do whether there be a sun to shine, but I suppose
it for argument sake with Mr. Badman's friends. I say, suppose
there be a hell, and that too such an one as the Scripture speaks
of, one at the remotest distance from God and life eternal, one
where the worm of a guilty conscience never dies, and where the
fire of the wrath of God is not quenched. Suppose, I say, that
there is such a hell, prepared of God--as there is indeed--for
the body and soul of the ungodly world after this life to be
tormented in; I say, do but with thyself suppose it, and then tell
me is it not prepared for thee, thou being a wicked man? Let thy
conscience speak, I say, is it not prepared for thee, thou being
an ungodly man? And dost thou think, wast thou there now, that
thou art able to wrestle with the judgment of God? why then do
the fallen angels tremble there? Thy hands cannot be strong, nor
can thy heart endure, in that day when God shall deal with thee
(Eze 22:14).

2. Suppose that some one that is now a soul in hell for sin, was
permitted to come hither again to dwell, and that they had a grant
also, that, upon amendment of life, next time they die, to change
that place for heaven and glory. What sayst thou, O wicked man?
Would such an one, thinkest thou, run again into the same course
of life as before, and venture the damnation that for sin he had
already been in? Would he choose again to lead that cursed life
that afresh would kindle the flames of hell upon him, and that
would bind him up under the heavy wrath of God? O! he would not,
he would not; Luke 16 insinuates it; yea, reason itself awake
would abhor it, and tremble at such a thought.

3. Suppose again, that thou that livest and rollest in thy sin, and
that as yet hast known nothing but the pleasure thereof, shouldest
be by an angel conveyed to some place, where, with convenience,
from thence thou mightest have a view of heaven and hell, of the
joys of the one and the torments of the other; I say, suppose
that from thence thou mightest have such a view thereof as would
convince thy reason that both heaven and hell are such realities
as by the Word they are declared to be; wouldest thou, thinkest
thou, when brought to thy home again, choose to thyself thy former
life, to wit, to return to thy folly again? No; if belief of what
thou sawest remained with thee thou wouldest eat fire and brimstone
first.

4. I will propound again. Suppose that there was amongst us such
a law, and such a magistrate to inflict the penalty, that for
every open wickedness committed by thee, so much of thy flesh
should with burning pincers be plucked from thy bones, wouldest
thou then go on in thy open way of lying, swearing, drinking, and
whoring, as thou with delight doest now? Surely, surely, no. The
fear of the punishment would make thee forbear; yea, would make
thee tremble, even then when thy lusts were powerful, to think what
a punishment thou wast sure to sustain so soon as the pleasure
was over. But O! the folly, the madness, the desperate madness that
is in the hearts of Mr. Badman's friends, who, in despite of the
threatenings of a holy and sin-revenging God, and of the outcries
and warnings of all good men, yea, that will, in despite of the
groans and torments of those that are now in hell for sin, go on
in a sinful course of life, yea, though every sin is also a step
of descent down to that infernal cave (Luke 16:24,28). O how true
is that saying of Solomon, 'The heart of the sons of men is full
of evil, and madness is in their heart while they live, and after
that they go to the dead' (Eccl 9:3). To the dead! that is, to the
dead in hell, to the damned dead, the place to which those that
have died bad men are gone, and that those that live bad men are
like to go to, when a little more sin, like stolen waters, hath
been imbibed by their sinful souls.

That which has made me publish this book is,

1. For that wickedness, like a flood, is like to drown our English
world. It begins already to be above the tops of the mountains;
it has almost swallowed up all; our youth, middle age, old age,
and all, are almost carried away of this flood. O debauchery,
debauchery, what hast thou done in England! Thou hast corrupted our
young men, and hast made our old men beasts; thou hast deflowered
our virgins, and hast made matrons bawds. Thou hast made our
earth 'to reel to and fro like a drunkard'; it is in danger to 'be
removed like a cottage,' yea, it is, because transgression is so
heavy upon it, like to fall and rise no more (Isa 24:20). O! that
I could mourn for England, and for the sins that are committed
therein, even while I see that, without repentance, the men of
God's wrath are about to deal with us, each having his 'slaughtering
weapon in his hand' (Eze 9:1,2). Well, I have written, and by
God's assistance shall pray that this flood may abate in England;
and could I but see the tops of the mountains above it, I should
think that these waters were abating.

2. It is the duty of those that can to cry out against this deadly
plague, yea, to lift up their voice as with a trumpet against
it, that men may be awakened about it, fly from it, as from that
which is the greatest of evils. Sin pulled angels out of heaven,
pulls men down to hell, and overthroweth kingdoms. Who, that
sees a house on fire, will not give the alarm to them that dwell
therein? Who, that sees the land invaded, will not set the beacons
on a flame. Who, that sees the devils as roaring lions, continually
devouring souls, will not make an out-cry? But above all, when
we see sin, sinful sin, a swallowing up a nation, sinking of a
nation, and bringing its inhabitants to temporal, spiritual, and
eternal ruin, shall we not cry out and cry, They are drunk, but
not with wine; they stagger, but not with strong drink; they are
intoxicated with the deadly poison of sin, which will, if its
malignity be not by wholesome means allayed, bring soul and body,
and estate, and country, and all, to ruin and destruction?

3. In and by this outcry I shall deliver myself from the ruins of
them that perish; for a man can do no more in this matter--I mean
a man in my capacity--than to detect and condemn the wickedness,
warn the evil doer of the judgment, and fly therefrom myself. But
O! that I might not only deliver myself! O that many would hear,
and turn at this my cry from sin! that they may be secured from
the death and judgment that attend it.

Why I have handled the matter in this method is best known to
myself. And why I have concealed most of the names of the persons
whose sins or punishments I here and there in this book make
relation of is, (1.) For that neither the sins nor judgments were
all alike open; the sins of some were committed, and the judgments
executed for them, only in a corner. Not to say that I could not
learn some of their names, for could I, I should not have made
them public, for this reason, (2.) Because I would not provoke
those of their relations that survive them; I would not justly
provoke them; and yet, as I think, I should, should I have entailed
their punishment to their sins, and both to their names, and so
have turned them into the world. (3.) Nor would I lay them under
disgrace and contempt, which would, as I think, unavoidably have
happened unto them had I withal inserted their names.

As for those whose names I mention, their crimes or judgments were
manifest; public almost as anything of that nature that happeneth
to mortal men. Such therefore have published their own shame
by their sin, and God his anger, by taking of open vengeance. As
Job says, God has struck 'them as wicked men in the open sight of
others' (Job 34:26). So that I cannot conceive, since their sin
and judgment was so conspicuous, that my admonishing the world
thereof should turn to their detriment. For the publishing
of these things are, so far as relation is concerned, intended
for remembrances, that they may also bethink themselves, repent
and turn to God, lest the judgments for their sins should prove
hereditary. For the God of heaven hath threatened to visit the
iniquity of the fathers upon the children, if they hate him, to
the third and fourth generation (Exo 20:5).

Nebuchadnezzar's punishment for his pride being open--for he was
for his sin driven from his kingly dignity, and from among men
too, to eat grass like an ox, and to company with the beasts--Daniel
did not stick to tell Belshazzar his son to his face thereof;
nor to publish it that it might be read and remembered by the
generations to come. The same may be said of Judas and Ananias,
&c., for their sin and punishment were known to all the dwellers
at Jerusalem (Acts 1:19). Nor is it a sign but of desperate
impenitence and hardness of heart, when the offspring or relations
of those who have fallen by open, fearful, and prodigious judgments,
for their sin, shall overlook, forget, pass by, or take no notice
of such high outgoings of God against them and their house. Thus
Daniel aggravates Belshazzar's crime, for that he hardened his heart
in pride, though he knew that for that very sin and transgression
his father was brought down from his height, and made to be a
companion for asses. 'And thou his son, O Belshazzar,' says he,
'hast not humbled thine heart, though thou knewest all this' (Dan
5:22). A home reproof, indeed, but home [reproof] is most fit for
an open and a continued in transgression.

Let those, then, that are the offspring or relations of such, who
by their own sin, and the dreadful judgments of God, are made
to become a sign (Deut 16:9-12), having been swept as dung from
off the face of the earth, beware, lest when judgment knocks at
their door, for their sins, as it did before at the door of their
progenitors, it falls also with as heavy a stroke as on them
that went before them (Num 16:38-40). Lest, I say, they in that
day, instead of finding mercy, find for their high, daring, and
judgment-affronting sins, judgment without mercy.

To conclude; let those that would not die Mr. Badman's death, take
heed of Mr. Badman's ways; for his ways bring to his end. Wickedness
will not deliver him that is given to it; though they should cloak
all with a profession of religion. If it was a transgression of old
for a man to wear a woman's apparel, surely it is a transgression
now for a sinner to wear a Christian profession for a cloak.
Wolves in sheep's clothing swarm in England this day; wolves both
as to doctrine and as to practice too. Some men make a profession,
I doubt, on purpose that they may twist themselves into a trade;
and thence into an estate; yea, and if need be, into an estate
knavishly, by the ruins of their neighbour. Let such take heed, for
those that do such things have the greater damnation. Christian,
make thy profession shine by a conversation according to the
gospel; or else thou wilt damnify religion, bring scandal to thy
brethren, and give offence to the enemies; and it would be better
that a millstone was hanged about thy neck, and that thou, as
so adorned, was cast into the bottom of the sea, than so to do.
Christian, a profession according to the gospel is, in these days,
a rare thing; seek then after it, put it on, and keep it without
spot, and, as becomes thee, white, and clean, and thou shalt be
a rare Christian.

The prophecy of the last times is, that professing men, for so
I understand the text, shall be many of them base (2 Tim 3); but
continue thou in the things that thou hast learned, not of wanton
men, nor of licentious times, but of the Word and doctrine of God,
that is, according to godliness; and thou shalt walk with Christ
in white. Now, God Almighty gave his people grace, not to hate or
malign sinners, nor yet to choose any of their ways, but to keep
themselves pure from the blood of all men, by speaking and doing
according to that name and those rules that they profess to know
and love; for Jesus Christ's sake.

JOHN BUNYAN.



CONTENTS.

CHAP. I. Badman's death and its awful consequences, This leads to
the discourse of his life.

CHAP. II. Badman's wicked behavior in childhood,

CHAP. III. Badman's apprenticeship to a pious master,

CHAP. IV. He gets a new master bad as himself,

CHAP. V. Badman in business; the tricks of a wicked tradesman,

CHAP. VI. His hypocritical courtship and marriage to a pious,
rich, young lady,

CHAP. VII. He throws off the mask and cruelly treats his wife.
Bunyan's rules for such as think of marriage,

CHAP. VIII. Badman is a bankrupt, and gets by it hat-fulls of
money,

CHAP. IX. Badman's fraudulent dealings to get money,

CHAP. X. The simple Christian's views of extortion,

CHAP. XI. Instructions for righteous trading,

CHAP. XII. Badman's pride, atheism, infidelity, and envy,

CHAP. XIII. He gets drunk and breaks his leg. God's judgments upon
drunkards,

CHAP. XIV. His pretended repentings and promises of reform when
death grimly stares at him,

CHAP. XV. Death leaves him for a season, and he returns to his sins,
like a sow that has been washed to her wallowing in the mire,

CHAP. XVI. His pious wife dies broken-hearted. Her deathbed charge
to her family,

CHAP. XVII. He is tricked into a second marriage by a woman as
bad as himself,

CHAP. XVIII. He parts from his wife, diseases attack him under
Captain Consumption; he rots away and dies in sinful security,

CHAP. XIX. Future happiness not to be hoped from a quiet, hardened
death. Some remarkable instances,

CHAP. XX. Without godly repentance, the wicked man's hopes and
life die together.




THE LIFE AND DEATH OF MR. BADMAN,




CHAPTER I.

[BADMAN'S DEATH AND ITS AWFUL CONSEQUENCES.]

WISEMAN. Good morrow, my good neighbour, Mr. Attentive; whither
are you walking so early this morning? Methinks you look as if you
were concerned about something more than ordinary. Have you lost
any of your cattle, or what is the matter?

ATTENTIVE. Good Sir, good morrow to you, I have not as yet lost
aught, but yet you give a right guess of me, for I am, as you
say, concerned in my heart, but it is because of the badness of
the times. And, Sir, you, as all our neighbours know, are a very
observing man, pray, therefore, what do you think of them?

WISE. Why, I think, as you say, to wit, that they are bad times,
and bad they will be, until men are better; for they are bad men
that make bad times; if men, therefore, would mend, so would the
times. It is a folly to look for good days so long as sin is so
high, and those that study its nourishment so many. God bring it
down, and those that nourish it, to repentance, and then, my good
neighbour, you will be concerned, not as you are now; now you are
concerned because times are so bad, but then you will be so because
times are so good; now you are concerned so as to be perplexed,
but then you will be concerned so as to lift up your voice with
shouting, for I dare say, could you see such days, they would make
you shout.

ATTEN. Ay, so they would; such times I have prayed for, such times
I have longed for; but I fear they will be worse before they be
better.

WISE. Make no conclusions, man; for he that hath the hearts of
men in his hand can change them from worse to better, and so bad
times into good. God give long life to them that are good, and
especially to those of them that are capable of doing him service
in the world. The ornament and beauty of this lower world, next to
God and his wonders, are the men that spangle and shine in godliness.

Now as Mr. Wiseman said this, he gave a great sigh.

ATTEN. Amen, amen. But why, good Sir, do you sigh so deeply; is
it for ought else than that for the which, as you have perceived,
I myself am concerned?

WISE. I am concerned, with you, for the badness of the times; but
that was not the cause of that sigh, of the which, as I see, you
take notice. I sighed at the remembrance of the death of that man
for whom the bell tolled at our town yesterday.

ATTEN. Why, I trow, Mr. Goodman your neighbour is not dead. Indeed
I did hear that he had been sick.

WISE. No, no, it is not he. Had it been he, I could not but have
been concerned, but yet not as I am concerned now. If he had died,
I should only have been concerned for that the world had lost a
light; but the man that I am concerned for now was one that never
was good, therefore such an one who is not dead only, but damned.
He died that he might die, he went from life to death, and then
from death to death, from death natural to death eternal. And as
he spake this, the water stood in his eyes.[8]

ATTEN. Indeed, to go from a deathbed to hell is a fearful thing
to think on. But, good neighbour Wiseman, be pleased to tell me
who this man was, and why you conclude him so miserable in his
death?

WISE. Well, if you can stay, I will tell you who he was, and why
I conclude thus concerning him.

ATTEN. My leisure will admit me to stay, and I am willing to hear
you out. And I pray God your discourse may take hold on my heart,
that I may be bettered thereby. So they agreed to sit down under
a tree. Then Mr. Wiseman proceeded as followeth:--

WISE. The man that I mean is one Mr. Badman; he has lived in our
town a great while, and now, as I said, he is dead. But the reason
of my being so concerned at his death is, not for that he was at
all related to me, or for that any good conditions died with him,
for he was far from them, but for that, as I greatly fear, he
hath, as was hinted before, died two deaths at once.

ATTEN. I perceive what you mean by two deaths at once; and to
speak truth, it is a fearful thing thus to have ground to think
of any: for although the death of the ungodly and sinners is laid
to heart but of few, yet to die in such a state is more dreadful
and fearful than any man can imagine. Indeed if a man had no
soul, if his state was not truly immortal, the matter would not
be so much; but for a man to be so disposed of by his Maker, as
to be appointed a sensible being for ever, and for him too to fall
into the hands of revenging justice, that will be always, to the
utmost extremity that his sin deserveth, punishing of him in the
dismal dungeon of hell, this must needs be unutterably sad, and
lamentable.

WISE. There is no man, I think, that is sensible of the worth
of one soul, but must, when he hears of the death of unconverted
men, be stricken with sorrow and grief: because, as you said well,
that man's state is such that he has a sensible being for ever.
For it is sense that makes punishment heavy. But yet sense is not
all that the damned have, they have sense and reason too; so then,
as sense receiveth punishment with sorrow, because it feels, and
bleeds under the same, so by reason, and the exercise thereof, in
the midst of torment, all present affliction is aggravated, and
that three manner of ways:--1. Reason will consider thus with
himself. For what am I thus tormented? and will easily find it
is for nothing but that base and filthy thing, sin; and now will
vexation be mixed with punishment, and that will greatly heighten
the affliction. 2. Reason will consider thus with himself. How
long must this be my state? And will soon return to himself this
answer: This must be my state for ever and ever. Now this will
greatly increase the torment. 3. Reason. will consider thus with
himself. What have I lost more than present ease and quiet by my
sins that I have committed? And will quickly return himself this
answer: I have lost communion with God, Christ, saints, and angels,
and a share in heaven and eternal life: and this also must needs
greaten the misery of poor damned souls. And this is the case of
Mr. Badman.

ATTEN. I feel my heart even shake at the thoughts of coming into
such a state. Hell! who knows that is yet alive, what the torments
of hell are? This word HELL gives a very dreadful sound.

WISE. Ay, so it does in the ears of him that has a tender conscience.
But if, as you say, and that truly, the very name of hell is so
dreadful, what is the place itself, and what are the punishments
that are there inflicted, and that without the least intermission,
upon the souls of damned men, for ever and ever.

ATTEN. Well, but passing this; my leisure will admit me to stay,
and therefore pray tell me what it is that makes you think that
Mr. Badman is gone to hell.

WISE. I will tell you. But first, do you know which of the Badmans
I mean?

ATTEN. Why, was there more of them than one?

WISE. O yes, a great many, both brothers and sisters, and yet all
of them the children of a godly parent, the more a great deal is
the pity.

ATTEN. Which of them therefore was it that died?

WISE. The eldest, old in years, and old in sin; but the sinner
that dies an hundred years old shall be accursed.

ATTEN. Well, but what makes you think he is gone to hell?

WISE. His wicked life, and fearful death, especially since the
manner of his death was so corresponding with his life.

ATTEN. Pray let me know the manner of his death, if yourself did
perfectly know it.

WISE. I was there when he died; but I desire not to see another
such man, while I live, die in such sort as he did.

ATTEN. Pray therefore let me hear it.

WISE. You say you have leisure and can stay, and therefore, if you
please, we will discourse even orderly of him. First, we will begin
with his life, and then proceed to his death: because a relation
of the first may the more affect you, when you shall hear of the
second.

ATTEN. Did you then so well know his life?

WISE. I knew him of a child. I was a man, when he was but a boy,
and I made special observation of him from first to last.

ATTEN. Pray then let me hear from you an account of his life; but
be as brief as you can, for I long to hear of the manner of his
death.




CHAPTER II.

[BADMAN'S WICKED BEHAVIOUR IN CHILDHOOD.]

WISE. I will endeavour to answer your desires, and first, I will
tell you, that from a child he was very bad; his very beginning
was ominous, and presaged that no good end was, in likelihood,
to follow thereupon. There were several sins that he was given
to, when but a little one, that manifested him to be notoriously
infected with original corruption; for I dare say he learned none
of them of his father and mother; nor was he admitted to go much
abroad among other children that were vile, to learn to sin of
them: nay, contrariwise, if at any time he did get abroad amongst
others, he would be as the inventor of bad words, and an example
in bad actions. To them all he used to be, as we say, the ringleader,
and master-sinner from a child.

ATTEN. This was a bad beginning indeed, and did demonstrate that
he was, as you say, polluted, very much polluted with original
corruption. For to speak my mind freely, I do confess that it is
mine opinion that children come polluted with sin into the world,
and that ofttimes the sins of their youth, especially while they
are very young, are rather by virtue of indwelling sin, than by
examples that are set before them by others. Not but that they
learn to sin by example too, but example is not the root, but
rather the temptation unto wickedness. The root is sin within;
'for from within, out of the heart of men,' proceedeth sin (Mark
7:21).

WISE. I am glad to hear that you are of this opinion, and to confirm
what you have said by a few hints from the Word. Man in his birth
is compared to an ass, an unclean beast, and to a wretched infant
in its blood (Job 11:12; Eze 16). Besides, all the first-born of
old that were offered unto the Lord, were to be redeemed at the
age of a month, and that was before they were sinners by imitation
(Exo 13:13, 34:20). The scripture also affirmeth, that by the sin
of one, judgment came upon all; and renders this reason, 'for that
all have sinned' (Rom 5:12). Nor is that objection worth a rush,
that Christ by his death hath taken away original sin. First. Because
it is scriptureless. Secondly. Because it makes them incapable of
salvation by Christ; for none but those that in their own persons
are sinners are to have salvation by him. Many other things might
be added, but between persons so well agreed as you and I are,
these may suffice at present. But when an antagonist comes to
deal with us about this matter, then we have for him often other
strong arguments, if he be an antagonist worth the taking notice
of.

ATTEN. But, as was hinted before, he used to be the ring-leading
sinner, or the master of mischief among other children; yet these
are but generals; pray therefore tell me in particular which were
the sins of his childhood.

WISE. I will so. When he was but a child, he was so addicted to
lying that his parents scarce knew when to believe he spake true;
yea, he would invent, tell, and stand to the lies that he invented
and told, and that with such an audacious face, that one might even
read in his very countenance the symptoms of a hard and desperate
heart this way.

ATTEN. This was an ill beginning indeed, and argueth that he began
to harden himself in sin betimes. For a lie cannot be knowingly
told and stood in, and I perceive that this was his manner of way
in lying, but he must as it were force his own heart unto it. Yea,
he must make his heart hard, and bold to do it. Yea, he must be
arrived to an exceeding pitch of wickedness thus to do, since all
this he did against that good education, that before you seemed
to hint he had from his father and mother.

WISE. The want of good education, as you have intimated, is many
times a cause why children do so easily, so soon, become bad;
especially when there is not only a want of that, but bad examples
enough, as, the more is the pity, there is in many families; by
virtue of which poor children are trained up in sin, and nursed
therein for the devil and hell. But it was otherwise with Mr.
Badman, for to my knowledge this his way of lying was a great
grief to his parents, for their hearts were much dejected at this
beginning of their son; nor did there want counsel and correction
from them to him if that would have made him better. He wanted not
to be told, in my hearing, and that over and over and over, that
'all liars shall have their part in the lake which burneth with
fire and brimstone'; and that 'whosoever loveth and maketh a lie,'
should not have any part in the new and heavenly Jerusalem (Rev
21:8,27, 22:15). But all availed nothing with him; when a fit,
or an occasion to lie came upon him, he would invent, tell, and
stand to his lie as steadfastly as if it had been the biggest of
truths that he told, and that with that hardening of his heart
and face, that it would be to those who stood by, a wonder. Nay,
and this he would do when under the rod of correction, which is
appointed by God for parents to use, that thereby they might keep
their children from hell (Prov 22:15, 23:13,14).[9]

ATTEN. Truly it was, as I said, a bad beginning, he served the devil
betimes; yea, he became nurse to one of his brats, for a spirit
of lying is the devil's brat, 'for he is a liar and the father of
it' (John 8:44).

WISE. Right, he is the father of it indeed. A lie is begot by the
devil as the father, and is brought forth by the wicked heart
as the mother; wherefore another scripture also saith, 'Why hath
Satan filled thine heart to lie,' &c. (Acts 5:3,4). Yea, he calleth
the heart that is big with a lie, an heart that hath conceived,
that is, by the devil. 'Why hast thou conceived this thing in thine
heart? thou hast not lied unto men, but unto God.' True, his lie
was a lie of the highest nature, but every lie hath the same father
and mother as had the lie last spoken of. 'For he is a liar, and
the father of it.' A lie then is the brat of hell, and it cannot
be in the heart before the person has committed a kind of spiritual
adultery with the devil. That soul therefore that telleth a known
lie, has lien with, and conceived it by lying with the devil, the
only father of lies. For a lie has only one father and mother, the
devil and the heart. No marvel therefore if the hearts that hatch
and bring forth lies be so much of complexion with the devil. Yea,
no marvel though God and Christ have so bent their word against
liars.[10] A liar is wedded to the devil himself.

ATTEN. It seems a marvellous thing in mine eyes, that since a lie
is in the offspring of the devil, and since a lie brings the soul
to the very den of devils, to wit, the dark dungeon of hell, that
men should be so desperately wicked as to accustom themselves to
so horrible a thing.

WISE. It seems also marvellous to me, especially when I observe
for how little a matter some men will study, contrive, make, and
tell a lie. You shall have some that will lie it over and over,
and that for a penny profit. Yea, lie and stand in it, although
they know that they lie. Yea, you shall have some men that will
not stick to tell lie after lie, though themselves get nothing
thereby. They will tell lies in their ordinary discourse with
their neighbours, also their news, their jests, and their tales,
must needs be adorned with lies; or else they seem to bear no good
sound to the ear, nor show much to the fancy of him to whom they
are told. But alas! what will these liars do, when, for their
lies they shall be tumbled down into hell, to that devil that did
beget those lies in their heart, and so be tormented by fire and
brimstone, with him, and that for ever and ever, for their lies?

ATTEN. Can you not give one some example of God's judgments upon
liars, that one may tell them to liars when one hears them lie,
if perhaps they may by the hearing thereof, be made afraid, and
ashamed to lie.

WISE. Examples! why Ananias[11] and his wife are examples enough
to put a stop, one would think, to a spirit addicted thereto, for
they both were stricken down dead for telling a lie, and that by
God himself, in the midst of a company of people (Acts 5). But if
God's threatening of liars with hell-fire, and with the loss of
the kingdom of heaven, will not prevail with them to leave off
to lie and make lies, it cannot be imagined that a relation of
temporal judgments that have swept liars out of the world heretofore,
should do it. Now, as I said, this lying was one of the first sins
that Mr. Badman was addicted to, and he could make them and tell
them fearfully.

ATTEN. I am sorry to hear this of him, and so much the more, because,
as I fear, this sin did not reign in him alone; for usually one
that is accustomed to lying, is also accustomed to other evils
besides; and if it were not so also with Mr. Badman, it would be
indeed a wonder.

WISE. You say true, the liar is a captive slave of more than the
spirit of lying; and therefore this Mr. Badman, as he was a liar
from a child, so he was also much given to pilfer and steal, so
that what he could, as we say, handsomely lay his hands on,[12]
that was counted his own, whether they were the things of his
fellow-children, or if he could lay hold of anything at a neighbour's
house, he would take it away; you must understand me of trifles;
for being yet but a child, he attempted no great matter, especially
at first. But yet as he grew up in strength and ripeness of wit,
so he attempted to pilfer and steal things still of more value than
at first. He took at last great pleasure in robbing of gardens
and orchards; and as he grew up, to steal pullen[13] from the
neighbourhood. Yea, what was his father's could not escape his
fingers, all was fish that came to his net, so hardened, at last,
was he in this mischief also.

ATTEN. You make me wonder more and more. What, play the thief
too! What, play the thief so soon! He could not but know, though
he was but a child, that what he took from others was none of his
own. Besides, if his father was a good man, as you say, it could
not be but he must also hear from him that to steal was to transgress
the law of God, and so to run the hazard of eternal damnation.

WISE. His father was not wanting to use the means to reclaim him,
often urging, as I have been told, that saying in the law of Moses,
'Thou shalt not steal' (Exo 20:15). And also that, 'This is the
curse that goeth forth over the face of the whole earth; for every
one that stealeth shall be cut off', &c. (Zech 5:3). The light of
nature also, though he was little, must needs show him that what
he took from others was not his own; and that he would not willingly
have been served so himself. But all was to no purpose, let father
and conscience say what they would to him, he would go on, he was
resolved to go on in his wickedness.

ATTEN. But his father would, as you intimate, sometimes rebuke
him for his wickedness; pray how would he carry it then?

WISE. How! why like to a thief that is found. He would stand
gloating,[14] and hanging down his head in a sullen, pouching
manner; a body might read, as we used to say, the picture of
ill-luck in his face; and when his father did demand his answer
to such questions concerning his villainy, he would grumble and
mutter at him, and that should be all he could get.

ATTEN. But you said that he would also rob his father, methinks
that was an unnatural thing.

WISE. Natural or unnatural, all is one to a thief. Besides, you
must think that he had likewise companions to whom he was, for the
wickedness that he saw in them, more firmly knit, than either of
father or mother. Yea, and what had he cared if father and mother had
died for grief for him. Their death would have been, as he would
have counted, great release and liberty to him; for the truth
is, they and their counsel were his bondage; yea, and if I forget
not, I have heard some say that when he was, at times, among his
companions he would greatly rejoice to think that his parents were
old, and could not live long, and then, quoth he, I shall be mine
own man, to do what I list, without their control.

ATTEN. Then it seems he counted that robbing of his parents was
no crime.

WISE. None at all; and therefore he fell directly under that
sentence, 'Whoso robbeth his father or his mother, and saith it
is no transgression, the same is the companion of a destroyer'
(Prov 28:24). And for that he set so light by them as to their
persons and counsels, it was a sign that at present he was of a
very abominable spirit, and that some judgment waited to take hold
of him in time to come (1 Sam 2:25).

ATTEN. But can you imagine what it was, I mean, in his conceit, for
I speak not now of the suggestions of Satan, by which doubtless
he was put on to do these things; I say what it should be in
his conceit, that should make him think that this his manner of
pilfering and stealing was no great matter.

WISE. It was for that the things that he stole were small; to rob
orchards, and gardens, and to steal pullen, and the like, these
he counted tricks of youth, nor would he be beat out of it by all
that his friends could say. They would tell him that he must not
covet, or desire, and yet to desire is less than to take, even
anything, the least thing that was his neighbour's; and that if
he did, it would be a transgression of the law; but all was one
to him; what through the wicked talk of his companions, and the
delusion of his own corrupt heart, he would go on in his pilfering
course, and where he thought himself secure, would talk of, and
laugh at it when he had done.

ATTEN. Well I heard a man once, when he was upon the ladder with
the rope about his neck, confess, when ready to be turned off by
the hangman, that that which had brought him to that end was his
accustoming of himself, when young, to pilfer and steal small
things. To my best remembrance he told us, that he began the trade
of a thief by stealing of pins and points;[15] and therefore did
forewarn all the youth that then were gathered together to see
him die, to take heed of beginning, though but with little sins;
because by tampering at first with little ones, way is made for
the commission of bigger.[16]

WISE. Since you are entered upon stories, I also will tell you
one; the which, though I heard it not with mine own ears, yet
my author I dare believe. It is concerning one old Tod, that was
hanged about twenty years ago, or more, at Hertford, for being a
thief. The story is this:--

At a summer assizes holden at Hertford, while the judge was sitting
upon the bench, comes this old Tod into court, clothed in a green
suit, with his leathern girdle in his hand, his bosom open, and
all on a dung sweat, as if he had run for his life; and being
come in, he spake aloud as follows:--My lord, saith he, here is
the veriest rogue that breathes upon the face of the earth. I have
been a thief from a child. When I was but a little one, I gave
myself to rob orchards, and to do other such like wicked things,
and I have continued a thief ever since. My lord, there has not
been a robbery committed these many years, within so many miles
of this place, but I have either been at it, or privy to it.

The judge thought the fellow was mad, but after some conference with
some of the justices, they agreed to indict him; and so they did
of several felonious actions; to all which he heartily confessed
guilty, and so was hanged, with his wife at the same time.

ATTEN. This is a remarkable story indeed, and you think it is a
true one.

WISE. It is not only remarkable, but pat to our purpose. This thief,
like Mr. Badman, began his trade betimes; he began too where Mr.
Badman began, even at robbing of orchards, and other such things,
which brought him, as you may perceive, from sin to sin, till
at last it brought him to the public shame of sin, which is the
gallows.

As for the truth of this story, the relater told me that he was,
at the same time, himself in the court, and stood within less than
two yards of old Tod, when he heard him aloud to utter the words.

ATTEN. These two sins, of lying and stealing, were a bad sign of
an evil end.

WISE. So they were, and yet Mr. Badman came not to his end like
old Tod; though I fear to as bad, nay, worse than was that death
of the gallows, though less discerned by spectators; but more of
that by and by. But you talk of these two sins as if these were
all that Mr. Badman was addicted to in his youth. Alas, alas,
he swarmed with sins, even as a beggar does with vermin, and that
when he was but a boy.

ATTEN. Why, what other sins was he addicted to, I mean while he
was but a child?

WISE. You need not ask to what other sins was he, but to what
other sins was he not addicted; that is, of such as suited with
his age; for a man may safely say that nothing that was vile came
amiss to him, if he was but capable to do it. Indeed, some sins
there be that childhood knows not how to be tampering with; but
I speak of sins that he was capable of committing, of which I
will nominate two or three more. And, First, He could not endure
the Lord's day, because of the holiness that did attend it; the
beginning of that day was to him as if he was going to prison,
except he could get out from his father and mother, and lurk in
by-holes among his companions, until holy duties were over. Reading
the Scriptures, hearing sermons, godly conference, repeating of
sermons and prayers, were things that he could not away with; and,
therefore, if his father on such days, as often he did, though
sometimes, notwithstanding his diligence, he would be sure to
give him the slip, did keep him strictly to the observation of the
day, he would plainly show, by all carriages, that he was highly
discontent therewith. He would sleep at duties, would talk vainly
with his brothers, and, as it were, think every godly opportunity
seven times as long as it was, grudging till it was over.

ATTEN. This his abhorring of that day, was not, I think, for the
sake of the day itself; for as it is a day, it is nothing else
but as other days of the week. But I suppose that the reason of
his loathing of it was for that God hath put sanctity and holiness
upon it; also, because it is the day above all the days of the
week that ought to be spent in holy devotion, in remembrance of
our Lord's resurrection from the dead.

WISE. Yes, it was therefore that he was such an enemy to it; even
because more restraint was laid upon him on that day, from his
own ways, than were possible should be laid upon him on all others.

ATTEN. Doth not God, by instituting of a day unto holy duties,
make great proof how the hearts and inclinations of poor people
do stand to holiness of heart, and a conversation in holy duties?

WISE. Yes, doubtless; and a man shall show his heart and his life
what they are, more by one Lord's day than by all the days of the
week besides. And the reason is, because on the Lord's day there
is a special restraint laid upon men as to thoughts and life, more
than upon other days of the week besides. Also, men are enjoined
on that day to a stricter performance of holy duties, and restraint
of worldly business, than upon other days they are; wherefore,
if their hearts incline not naturally to good, now they will show
it, now they will appear what they are. The Lord's day is a kind
of an emblem of the heavenly Sabbath above, and it makes manifest
how the heart stands to the perpetuity of holiness, more than to
be found in a transient duty does.

On other days, a man may be in and out of holy duties, and all
in a quarter of an hour; but now, the Lord's day is, as it were,
a day that enjoins to one perpetual duty of holiness. 'Remember
that thou keep holy the Sabbath day'; which, by Christ, is not
abrogated, but changed, into the first of the week, not as it was
given in particular to the Jews, but as it was sanctified by him
from the beginning of the world (Gen 2:2; Exo 31:13-17; Mark 16:1;
Acts 20:7; 1 Cor 16:1,2; Mark 2:27,28; Rev 1:10); and therefore
is a greater proof of the frame and temper of a man's heart, and
does more make manifest to what he is inclined, than doth his
other performance of duties. Therefore, God puts great difference
between them that truly call, and walk in, this day as holy,
and count it honourable, upon the account that now they have an
opportunity to show how they delight to honour him; in that they
have not only an hour, but a whole day, to show it in (Isa 58:13). I
say, he puts great difference between these, and that other sort
that say, When will the Sabbath be gone, that we may be at our
worldly business? (Amos 8:5). The first he calleth a blessed man,
but brandeth the other for an unsanctified worldling. And, indeed,
to delight ourselves in God's service upon his holy days, gives a
better proof of a sanctified nature than to grudge at the coming,
and to be weary of the holy duties of such days, as Mr. Badman
did.[17]

ATTEN. There may be something in what you say, for he that cannot
abide to keep one day holy to God, to be sure he hath given
a sufficient proof that he is an unsanctified man; and, as such,
what should he do in heaven? That being the place where a perpetual
Sabbath is to be kept to God; I say, to be kept for ever and ever
(Heb 4:9). And, for ought I know, one reason why one day in seven
hath been by our Lord set apart unto holy duties for men, may
be to give them conviction that there is enmity in the hearts of
sinners to the God of heaven, for he that hateth holiness, hateth
God himself. They pretend to love God, and yet love not a holy
day, and yet love not to spend that day in one continued act of
holiness to the Lord. They had as good say nothing as to call him
Lord, Lord, and yet not do the things that he says. And this Mr.
Badman was such a one, he could not abide this day, nor any of the
duties of it. Indeed, when he could get from his friends, and so
spend it in all manner of idleness and profaneness, then he would
be pleased well enough; but what was this but a turning the day
into night, or other than taking an opportunity at God's forbidding,
to follow our callings, to solace and satisfy our lusts and delights
of the flesh? I take the liberty to speak thus of Mr. Badman, upon
a confidence of what you, Sir, have said of him is true.

WISE. You needed not to have made that apology for your censoring
of Mr. Badman, for all that knew him will confirm what you say of
him to be true. He could not abide either that day, or anything
else that had the stamp or image of God upon it. Sin, sin, and
to do the thing that was naught, was that which he delighted in,
and that from a little child.

ATTEN. I must say again I am sorry to hear it, and that for his
own sake, and also for the sake of his relations, who must needs
be broken to pieces with such doings as these. For, for these things'
sake comes the wrath of God upon the children of disobedience (Eph
5:6). And, doubtless, he must be gone to hell, if he died without
repentance; and to beget a child for hell is sad for parents to
think on.

WISE. Of his dying, as I told you, I will give you a relation anon;
but now we are upon his life, and upon the manner of his life
in his childhood, even of the sins that attended him then, some
of which I have mentioned already; and, indeed, I have mentioned
but some, for yet there are more to follow, and those not at all
inferior to what you have already heard.

ATTEN. Pray what were they?

WISE. Why he was greatly given, and that while a lad, to grievous
swearing and cursing; yea, he then made no more of swearing
and cursing than I do of telling my fingers. Yea, he would do it
without provocation thereto. He counted it a glory to swear and
curse, and it was as natural to him as to eat, and drink, and
sleep.

ATTEN. O what a young villain was this! Here is, as the apostle
says, a yielding of 'members, as instruments of righteousness unto
sin,' indeed! (Rom 6:13). This is proceeding from evil to evil with
a witness. This argueth that he was a black-mouthed young wretch
indeed.

WISE. He was so; and yet, as I told you, he counted above all this
kind of sinning to be a badge of his honour; he reckoned himself
a man's fellow when he had learned to swear and curse boldly.

ATTEN. I am persuaded that many do think as you have said, that
to swear is a thing that does bravely become them, and that it
is the best way for a man, when he would put authority or terror
into his words, to stuff them full of the sin of swearing.

WISE. You say right, else, as I am persuaded, men would not so
usually belch out their blasphemous oaths as they do; they take
a pride in it; they think that to swear is gentleman-like; and,
having once accustomed themselves unto it, they hardly leave it
all the days of their lives.[18]

ATTEN. Well, but now we are upon it, pray show me the difference
between swearing and cursing; for there is a difference, is there
not?

WISE. Yes; there is a difference between swearing and cursing.
Swearing, vain swearing, such as young Badman accustomed himself
unto. Now, vain and sinful swearing is a light and wicked calling
of God, &c., to witness to our vain and foolish attesting of things,
and those things are of two sorts. 1. Things that we swear, are
or shall be done. 2. Things so sworn to, true or false.

1. Things that we swear, are or shall be done. Thou swearest thou
hast done such a thing, that such a thing is so, or shall be so;
for it is no matter which of these it is that men swear about, if
it be done lightly, and wickedly, and groundlessly, it is vain,
because it is a sin against the third commandment, which says,
'Thou shalt not take the name of the Lord thy God in vain' (Exo
20:7). For this is a vain using of that holy and sacred name, and
so a sin for which, without sound repentance, there is not, nor
can be rightly expected, forgiveness.

ATTEN. Then it seems, though as to the matter of fact, a man swears
truly, yet if he sweareth lightly and groundlessly, his oath is
evil, and he by it under sin.

WISE. Yes, a man may say, 'The Lord liveth,' and that is true,
and yet in so saying 'swear falsely'; because he sweareth vainly,
needlessly, and without a ground (Jer 5:2). To swear groundedly
and necessarily, which then a man does when he swears as being
called thereto of God, that is tolerated by the Word.[19] But
this was none of Mr. Badman's swearing, and therefore that which
now we are not concerned about.

ATTEN. I perceive by the prophet that a man may sin in swearing
to a truth. They therefore must needs most horribly sin that swear
to confirm their jests and lies; and, as they think, the better
to beautify their foolish talking.

WISE. They sin with a high hand; for they presume to imagine that
God is as wicked as themselves, to wit, that he is an avoucher of
lies to be true. For, as I said before, to swear is to call God
to witness; and to swear to a lie is to call God to witness that
that lie is true. This, therefore, must needs offend; for it puts
the highest affront upon the holiness and righteousness of God,
therefore his wrath must sweep them away (Zech 5:3). This kind
of swearing is put in with lying, and killing, and stealing, and
committing adultery; and therefore must not go unpunished (Jer
7:9; Hosea 4:2,3). For if God 'will not hold him guiltless that
taketh his name in vain,' which a man may do when he swears to
a truth, as I have showed before, how can it be imagined that he
should hold such guiltless, who, by swearing, will appeal to God
for lies that be not true, or that swear out of their frantic and
bedlam madness. It would grieve and provoke a sober man to wrath,
if one should swear to a notorious lie, and avouch that that man
would attest it for a truth; and yet thus do men deal with the holy
God. They tell their jestings, tales, and lies, and then swear by
God that they are true. Now, this kind of swearing was as common
with young Badman, as it was to eat when he was an hungered, or
to go to bed when it was night.

ATTEN. I have often mused in my mind, what it should be that should
make men so common in the use of the sin of swearing, since those
that be wise will believe them never the sooner for that.

WISE. It cannot be anything that is good, you may be sure; because
the thing itself is abominable. 1. Therefore it must be from the
promptings of the spirit of the devil within them. 2. Also it flows
sometimes from hellish rage, when the tongue hath set on fire of
hell even the whole course of nature (James 3:6-9). 3. But commonly,
swearing flows from that daring boldness that biddeth defiance to
the law that forbids it. 4. Swearers think, also, that by their
belching of their blasphemous oaths out of their black and polluted
mouths, they show themselves the more valiant men. 5. And imagine
also, that by these outrageous kind of villainies, they shall
conquer those that at such a time they have to do with, and make
them believe their lies to be true. 6. They also swear frequently
to get gain thereby, and when they meet with fools they overcome
them this way. But if I might give advice in this matter, no buyer
should lay out one farthing with him that is a common swearer in
his calling; especially with such an oath-master that endeavoureth
to swear away his commodity to another, and that would swear his
chapman's money into his own pocket.

ATTEN. All these causes of swearing, so far as I can perceive,
flow from the same root as do the oaths themselves, even from a
hardened and desperate heart. But, pray, show me now how wicked
cursing is to be distinguished from this kind of swearing.

WISE. Swearing, as I said, hath immediately to do with the name
of God, and it calls upon him to be witness to the truth of what
is said; that is, if they that swear, swear by him. Some, indeed,
swear by idols, as by the mass, by our lady, by saints, beasts,
birds, and other creatures;[20] but the usual way of our profane
ones in England is to swear by God, Christ, faith, and the like.
But, however, or by whatever they swear, cursing is distinguished
from swearing thus.

To curse, to curse profanely, it is to sentence another or ourself,
for or to evil; or to wish that some evil might happen to the
person or thing under the curse unjustly.

It is to sentence for or to evil, that is, without a cause. Thus
Shimei cursed David; he sentenced him for and to evil unjustly,
when he said to him, 'Come out, come out, thou bloody man, and thou
man of Belial. The Lord hath returned upon thee all the blood of
the house of Saul, in whose stead thou hast reigned, and the Lord
hath delivered the kingdom into the hand of Absalom thy son; and,
behold, thou art taken in thy mischief, because thou art a bloody
man' (2 Sam 16:7,8).

This David calls 'a grievous curse.' 'And behold,' saith he to
Solomon his son, 'thou hast with thee Shimei,--a Benjamite,--which
cursed me with a grievous curse in the day when I went to Mahanaim'
(1 Kings 2:8).

But what was this curse? Why, First, It was a wrong sentence past
upon David; Shimei called him bloody man, man of Belial, when he
was not. Secondly, He sentenced him to the evil that at present
was upon him for being a bloody man, that is, against the house
of Saul, when that present evil overtook David for quite another
thing. And we may thus apply it to the profane ones of our times,
who in their rage and envy have little else in their youths but
a sentence against their neighbour for and to evil unjustly. How
common is it with many, when they are but a little offended with
one, to cry, Hang him, Damn him, Rogue! This is both a sentencing
of him for and to evil, and is in itself a grievous curse.

2. The other kind of cursing is to wish that some evil might happen
to, and overtake this or that person or thing. And this kind of
cursing Job counted a grievous sin. 'Neither have I suffered [says
he] my mouth to sin by wishing a curse to his soul'; or consequently
to body or estate (Job 31:30). This then is a wicked cursing, to
wish that evil might either befall another or ourselves. And this
kind of cursing young Badman accustom himself unto. 1. He would
wish that evil might befall others; he would wish their necks
broken, or that their brains were out, or that the pox or plague
was upon them, and the like; all which is a devilish kind of cursing,
and is become one of the common sins of our age. 2. He would also
as often wish a curse to himself, saying, Would I might be hanged,
or burned, or that the devil might fetch me, if it be not so, or
the like. We count the Damn-me-blades to be great swearers, but
when in their hellish fury they say, God damn me, God perish me,
or the like, they rather curse than swear; yea, curse themselves,
and that with a wish that damnation might light upon themselves;
which wish and curse of theirs in a little time they will see
accomplished upon them, even in hell fire, if they repent them
not of their sins.

ATTEN. But did this young Badman accustom himself to such filthy
kind of language?

WISE. I think I may say that nothing was more frequent in his
mouth, and that upon the least provocation. Yea, he was so versed
in such kind of language, that neither father, nor mother, nor
brother, nor sister, nor servant, no, nor the very cattle that
his father had, could escape these curses of his. I say that even
the brute beasts, when he drove them or rid upon them, if they
pleased not his humour, they must be sure to partake of his curse.
He would wish their necks broke, their legs broke, their guts out,
or that the devil might fetch them, or the like; and no marvel,
for he that is so hardy to wish damnation or other bad curses to
himself, or dearest relations, will not stick to wish evil to the
silly beast in his madness.

ATTEN. Well, I see still that this Badman was a desperate villain.
But pray, Sir, since you have gone thus far, now show me whence
this evil of cursing ariseth, and also what dishonour it bringeth
to God; for I easily discern that it doth bring damnation to the
soul.

WISE. This evil of cursing ariseth in general from the desperate
wickedness of the heart, but particularly from, 1. Envy, which is,
as I apprehend, the leading sin to witchcraft. 2. It also ariseth
from pride, which was the sin of the fallen angels. 3. It ariseth
too, from scorn and contempt of others. 4. But for a man to curse
himself, must needs arise from desperate madness (Job 15; Eccl
7:22).

The dishonour that it bringeth to God is this. It taketh away from
him his authority, in whose power it is only to bless and curse;
not to curse wickedly, as Mr. Badman, but justly and righteously,
giving by his curse, to those that are wicked, the due reward of
their deeds.

Besides, these wicked men, in their wicked cursing of their neighbour,
&c., do even curse God himself in his handiwork (James 3:9). Man
is God's image, and to curse wickedly the image of God is to curse
God himself. Therefore as when men wickedly swear, they rend,
and tear God's name, and make him, as much as in them lies, the
avoucher and approver of all their wickedness; so he that curseth
and condemneth in this sort his neighbour, or that wisheth him
evil, curseth, condemneth, and wisheth evil to the image of God,
and, consequently judgeth and condemneth God himself. Suppose that
a man should say with his mouth, I wish that the king's picture was
burned; would not this man's so saying render him as an enemy to
the person of the king? Even so it is with them that, by cursing,
wish evil to their neighbour, or to themselves, they contemn the
image, even the image of God himself.

ATTEN. But do you think that the men that do thus, do think that
they do so vilely, so abominably?

WISE. The question is not what men do believe concerning their sin,
but what God's Word says of it. If God's Word says that swearing
and cursing are sins, though men should count them for virtues,
their reward will be a reward for sin, to wit, the damnation of
the soul. To curse another, and to swear vainly and falsely, are
sins against the light of nature. 1. To curse is so, because whoso
curseth another, knows that at the same time he would not be so
served himself. 2. To swear also is a sin against he same law;
for nature will tell me that I should not lie, and therefore much
less swear to confirm it. Yea, the heathens have looked upon swearing
to be a solemn ordinance of God, and therefore not to be lightly
or vainly used by men, though to confirm a matter of truth (Gen
31:43-55).

ATTEN. But I wonder, since cursing and swearing are such evils in
the eyes of God, that he doth not make some examples to others,
for their committing such wickedness.

WISE. Alas! so he has, a thousand times twice told, as may be
easily gathered by any observing people in every age and country.
I could present you with several myself; but waving the abundance
that might be mentioned, I will here present you with two. One
was that dreadful judgment of God upon one N. P. at Wimbleton in
Surrey; who, after a horrible fit of swearing at and cursing of
some persons that did not please him, suddenly fell sick, and in
little time died raving, cursing, and swearing.

But above all, take that dreadful story of Dorothy Mately, an
inhabitant of Ashover, in the county of Derby. This Dorothy
Mately, saith the relater, was noted by the people of the town
to be a great swearer, and curser, and liar, and thief; just like
Mr. Badman. And the labour that she did usually follow was to
wash the rubbish that came forth of the lead mines, and there to
get sparks of lead ore; and her usual way of asserting of things
was with these kind of imprecations: I would I might sink into the
earth if it be not so; or, I would God would make the earth open
and swallow me up. Now upon the 23d of March, 1660, this Dorothy
was washing of ore upon the top of a steep hill, about a quarter
of a mile from Ashover, and was there taxed by a lad for taking of
two single pence out of his pocket, for he had laid his breeches
by, and was at work in his drawers; but she violently denied it;
wishing that the ground might swallow her up if she had them: she
also used the same wicked words on several other occasions that
day.

Now one George Hodgkinson, of Ashover, a man of good report there,
came accidentally by where this Dorothy was, and stood still
awhile to talk with her, as she was washing her ore; there stood
also a little child by her tub-side, and another a distance form
her, calling aloud to her to come away; wherefore the said George
took the girl by the hand to lead her away to her that called
her: but behold, they had not gone above ten yards from Dorothy,
but they heard her crying out for help; so looking back, he saw
the woman, and her tub, and sieve twirling round, and sinking into
the ground. Then said the man, Pray to God to pardon thy sin, for
thou are never like to be seen alive any longer. So she and her
tub twirled round and round, till they sunk about three yards into
the earth, and then for a while staid. Then she called for help
again; thinking, as she said, she should stay there. Now the man,
though greatly amazed, did begin to think which way to help her;
but immediately a great stone which appeared in the earth, fell
upon her head, and broke her skull, and then the earth fell in
upon her, and covered her. She was afterwards digged up, and found
about four yards within ground, with the boy's two single pence
in her pocket, but her tub and sieve could not be found.

ATTEN. You bring to my mind a sad story, the while I will relate
unto you. The thing is this:--About a bow-shot from where I once
dwelt, there was a blind ale-house,[21] and the man that kept it
had a son, whose name was Edward. This Edward was, as it were,
a half fool, both in his words and manner of behaviour. To this
blind ale-house certain jovial companions would once or twice a
week come, and this Ned, for so they called him, his father would
entertain his guests withal; to wit, by calling for him to make
them sport by his foolish words and gestures. So when these boon
blades came to this man's house, the father would call for Ned.
Ned, therefore, would come forth; and the villain was devilishly
addicted to cursing, yea, to cursing his father and mother, and
any one else that did cross him. And because, though he was a half
fool, he saw that his practice was pleasing, he would do it with
the more audaciousness.

Well, when these brave fellows did come at their times to this
tippling-house, as they cal lit, to fuddle and make merry, then
must Ned be called out; and because his father was best acquainted
with Ned, and best knew how to provoke him, therefore he would
usually ask him such questions, or command him such business,
as would be sure to provoke him indeed. Then would he, after his
foolish manner, curse his father most bitterly; at which the old
man would laugh, and so would the rest of the guests, as at that
which pleased them best, still continuing to ask that Ned still
might be provoked to curse, that they might still be provoked
to laugh. This was the mirth with which the old man did use to
entertain his guests.

The curses wherewith this Ned did use to curse his father, and at
which the old man would laugh, were these, and such like; the devil
take you--the devil fetch you; he would also wish him plagues and
destructions many. Well, so it came to pass, through the righteous
judgment of God, that Ned's wishes and curses were in a little
time fulfilled upon his father; for not many months passed between
them after this manner, but the devil did indeed take him, possess
him, and also in a few days carried him out of this world by
death; I say Satan did take him and possess him; I mean, so it
was judged by those that knew him, and had to do with him in that
his lamentable condition. He could feel him like a live thing go
up and down in his body; but when tormenting time was come, as
he had often tormenting fits, then he would lie like an hard bump
in the soft place of his chest, I mean I saw it so, and so would
rent and tear him, and make him roar till he died away.

I told you before that I was an ear and eye-witness of what I
here say; and so I was. I have heard Ned in his roguery cursing
his father, and his father laughing thereat most heartily; still
provoking of Ned to curse, that his mirth might be increased. I
saw his father also, when he was possessed, I saw him in one of his
fits, and saw his flesh, as it was thought, by the devil gathered
up on a heap, about the bigness of half an egg, to the unutterable
torture and affliction of the old man. There was also one Freeman,
who was more than an ordinary doctor, sent for, to cast out this
devil; and I was there when he attempted to do it; the manner
thereof was this:--They had the possessed into an out-room, and
laid him on his belly upon a form, with his head hanging over the
form's end. Then they bound him down thereto; which done, they set
a pan of coals under his mouth, and put something therein which
made a great smoke; by this means, as it was said, to fetch out
the devil. There, therefore, they kept the man till he was almost
smothered in the smoke, but no devil came out of him; at which
Freeman was somewhat abashed, the man greatly afflicted, and I made
to go away wondering and fearing.[22] In a little time, therefore,
that which possessed the man, carried him out of the world,
according to the cursed wishes of his son. And this was the end
of this hellish mirth.

WISE. These were all sad judgments.

ATTEN. These were dreadful judgments indeed.

WISE. Ay, and they look like the threatening of that text, though
chiefly it concerned Judas, 'As he loved cursing, so let it come
unto him; as he delighteth not in blessing, so let it be far from
him. As he clothed himself with cursing, like as with a garment,
so let it come into his bowels like water, and like oil into his
bones' (Psa 109:17,18).

ATTEN. It is a fearful thing for youth to be trained up in a way
of cursing and swearing.

WISE. Trained up in them! that I cannot say Mr. Badman was, for
his father hath ofttimes in my hearing bewailed the badness of his
children, and of this naughty boy in particular. I believe that
the wickedness of his children made him, in the thoughts of it,
go many a night with heavy heart to bed, and with as heavy a one
to rise in the morning. But all was one to his graceless son,
neither wholesome counsel, nor fatherly sorrow, would make him
mend his manners.

There are some indeed that do train up their children to swear,
curse, lie, and steal, and great is the misery of such poor children
whose hard hap it is to be ushered into the world by, and to be
under the tuition too of such ungodly parents. It had been better
for such parents had they not begat them, and better for such
children had they not been born. O! methinks for a father or a
mother to train up a child in that very way that leadeth to hell
and damnation, what things so horrible! But Mr. Badman was not by
his parents so brought up.

ATTEN. But methinks, since this young Badman would not be ruled at
home, his father should have tried what good could have been done
of him abroad, by putting him out to some man of his acquaintance,
that he knew to be able to command him, and to keep him pretty
hard to some employ; so should he, at least, have been prevented
of time to do those wickednesses that could not be done without
time to do them in.




CHAPTER III.

[BADMAN'S APPRENTICESHIP TO A PIOUS MASTER.]

WISE. Alas! his father did so; he put him out betimes to one of
his own acquaintance, and entreated him of all love that he would
take care of his son, and keep him for extravagant ways. His
trade also was honest and commodious; he had besides a full employ
therein, so that this young Badman had no vacant seasons nor idle
hours yielded him by his calling, therein to take opportunities
to do badly; but all was one to him, as he had begun to be vile
in his father's house, even so he continued to be when he was in
the house of his master.

ATTEN. I have known some children, who, though they have been
very bad at home, yet have altered much when they have been put
out abroad; especially when they have fallen into a family where
the governors thereof have made conscience of maintaining of the
worship and service of God therein; but perhaps that might be
wanting in Mr. Badman's master's house.

WISE. Indeed some children do greatly mend when put under other
men's roofs; but, as I said, this naughty boy did not so; nor did
his badness continue because he wanted a master that both could
and did correct it. For his master was a very good man, a very
devout person; one that frequented the best soul means, that set
up the worship of God in his family, and also that walked himself
thereafter. He was also a man very meek and merciful, one that
did never over-drive young Badman in business, nor that kept him
at it at unseasonable hours.

ATTEN. Say you so! This is rare. I for my part can see but few
that can parallel, in these things, with Mr. Badman's master.

WISE. Nor I neither, yet Mr. Badman had such an one; for, for the
most part, masters are now-a-days such as mind nothing but their
worldly concerns, and if apprentices do but answer their commands
therein, soul and religion may go whither they will. Yea, I much
fear that there have been many towardly lads put out by their
parents to such masters, that have quite undone them as to the
next world.

ATTEN. The more is the pity. But, pray, now you have touched upon
this subject, show me how many ways a master may be the ruin of
his poor apprentice.

WISE. Nay, I cannot tell you of all the ways, yet some of them I
will mention. Suppose, then, that a towardly lad be put to be an
apprentice with one that is reputed to be a godly man, yet that lad
may be ruined many ways; that is, if his master be not circumspect
in all things that respect both God and man, and that before his
apprentice.

1. If he be not moderate in the use of his apprentice; if he drives
him beyond his strength; if he holds him to work at unseasonable
hours; if he will not allow him convenient time to read the Word,
to pray, &c. This is the way to destroy him; that is, in those
tender beginning of good thoughts, and good beginnings about
spiritual things.

2. If he suffers his house to be scattered with profane and wicked
books, such as stir up to lust, to wantonness, such as teach
idle, wanton, lascivious discourse, and such as have a tendency
to provoke to profane drollery and jesting; and lastly, such as
tend to corrupt and pervert the doctrine of faith and holiness. All
these things will eat as doth a canker, and will quickly spoil,
in youth, &c. those good beginnings that may be putting forth
themselves in them.

3. If there be a mixture of servants, that is, if some very bad be
in the same place, that is a way also to undo such tender lads;
for they that are bad and sordid servants will be often, and they
have an opportunity too, to be distilling and fomenting of their
profane and wicked words and tricks before them, and these will
easily stick in the flesh and minds of youth, to the corrupting
of them.

4. If the master have one guise for abroad, and another for home;
that is, if his religion hangs by in his house as his cloak does,
and he be seldom in it, except he be abroad; this young beginners
will take notice of, and stumble at. We say, hedges have eyes,
and little pitchers have ears;[23] and, indeed, children make a
greater inspection into the lives of fathers, masters, &c., than
ofttimes they are aware of. And therefore should masters be careful,
else they may so destroy good beginnings in their servants.

5. If the master be unconscionable in his dealing, and trades with
lying words; or if bad commodities be avouched to be good, or if
he seeks after unreasonable gain, or the like; his servant sees
it, and it is enough to undo him. Eli's sons being bad before the
congregation, made men despise the sacrifices of the Lord (1 Sam
2).

But these things, by the by, only they may serve for a hint to
masters to take heed that they take not apprentices to destroy
their souls. But young Badman had none of these hindrances; his
father took care, and provided well for him, as to this. He had
a good master, he wanted not good books, nor good instruction,
nor good sermons, nor good examples, no nor good fellow-servants
neither; but all would not do.

ATTEN. It is a wonder that in such a family, amidst so many
spiritual helps, nothing should take hold of his heart! What!
not good books, nor good instructions, nor good sermons, nor good
examples, nor good fellow-servants, nor nothing do him good!

WISE. You talk, he minded none of these things; nay, all these
were abominable to him. 1. For good books, they might lie in his
master's house till they rotted from him, he would not regard
to look into them; but contrariwise, would get all the bad and
abominable books that he could, as beastly romances, and books full
of ribaldry, even such as immediately tended to set all fleshly
lusts on fire.[24] True, he durst not be known to have any of these
to his master; therefore would he never let them be seen by him,
but would keep them in close places, and peruse them at such times
as yielded him fit opportunities thereto.

2. For good instruction, he liked that much as he liked good books;
his care was to hear but little thereof, and to forget what he
heard as soon as it was spoken. Yea, I have heard some that knew
him then say, that one might evidently discern by the show of his
countenance and gestures that good counsel was to him like little
ease, even a continual torment to him; nor did he ever count
himself at liberty but when farthest off of wholesome words (Prov
15:12). He would hate them that rebuked him, and count them his
deadly enemies (Prov 9:8).

3. For good example, which was frequently set him by his master,
both in religious and civil matters, these young Badman would
laugh at, and would also make a by-word of them when he came in
place where he with safety could.

4. His master indeed would make him go with him to sermons, and
that here he thought the best preachers were, but this ungodly
young man, what shall I say, was, I think, a master of art in all
mischief, he had these wicked ways to hinder himself of hearing,
let the preacher thunder never so loud. 1. His way was, when come
into the place of hearing, to sit down in some corner and then to
fall fast asleep. 2. Or else to fix his adulterous eyes upon some
beautiful object that was in the place, and so all sermon-while
therewith to be feeding of his fleshly lusts. 3. Or, if he could
get near to some that he had observed would fit his humour, he
would be whispering, giggling, and playing with them till such
time as sermon was done.

ATTEN. Why! he was grown to a prodigious height of wickedness.

WISE. He was so, and that which aggravates all was, this was his
practice as soon as he was come to his master--he was as ready
at all these things as if he had, before he came to his master,
served an apprenticeship to learn them.

ATTEN. There could not but be added, as you relate them, rebellion
to his sin. Methinks it is as if he had said, I will not hear,
I will not regard, I will not mind good, I will not mend, I will
not turn, I will not be converted.

WISE. You say true, and I know not to whom more fitly to compare
him than to that man who, when I myself rebuked him or his
wickedness, in this great huff replied, What would the devil do
for company if it was not for such as I?

ATTEN. Why, did you ever hear any man say so?

WISE. Yes, that I did, and this young Badman was as like him as
an egg is like an egg. Alas! the Scripture makes mention of many
that by their actions speak the same, 'They say unto God, Depart
from us, for we desire not the knowledge of thy ways' (Job 21:14).
Again, 'They refused to hearken, and pulled away the shoulder,
and stopped their ears. Yea, they make their hearts' hard 'as an
adamant-stone, lest they should hear the law, and the words which
the Lord of hosts hath sent' (Zech 7:11,12). What are all these
but such as Badman, and such as the young man but now mentioned?
That young man was my play-fellow when I was solacing myself in
my sins; I may make mention of him to my shame, but he has a great
many fellows.

ATTEN. Young Badman was like him indeed, and he trod his steps
as if his wickedness had been his very copy: I mean as to his
desperateness, for had he not been a desperate one he would never
have made you such a reply when you was rebuking of him for his
sin. But when did you give him such a rebuke?

WISE. A while after God had parted him and I, by calling of me,
as I hope, by his grace, still leaving him in his sins; and so
far as I could ever gather, as he lived, so he died, even as Mr.
Badman did; but we will leave him and return again to our discourse.

ATTEN. Ha! poor obstinate sinners! Do they think that God cannot
be even with them?

WISE. I do not know what they think, but I know that God hath
said, 'That as he cried, and they would not hear; so they cried
and I would not hear, saith the Lord' (Zech 7:13). Doubtless there
is a time coming when Mr. Badman will cry for this.

ATTEN. But I wonder that he should be so expert in wickedness so
soon! Alas, he was but a stripling, I suppose he was as yet not
twenty.

WISE. No, nor eighteen either; but, as with Ishmael, and with the
children that mocked the prophet, the seeds of sin did put forth
themselves betimes in him (Gen 21:9,10; 2 Kings 2:23,24).

ATTEN. Well, he was as wicked a young man as commonly one shall
hear of.

WISE. You will say so when you know all.

ATTEN. All, I think, here is a great all; but if there is more
behind, pray let us hear it.

WISE. Why then, I will tell you, that he had not been with his
master much above a year and a half, but he came acquainted with
three young villains, who here shall be nameless, that taught
him to add to his sin much of like kind, and he as aptly received
their instructions. One of them was chiefly given to uncleanness,
another to drunkenness, and the third to purloining, or stealing
from his master.

ATTEN. Alas! poor wretch, he was bad enough before, but these, I
suppose, made him much worse.

WISE. That they made him worse you may be sure of, for they taught
him to be an arch, a chief one in all their ways.

ATTEN. It was an ill hap that he ever came acquainted with them.

WISE. You must rather word it thus--it was the judgment of God
that he did, that is, he came acquainted with them through the
anger of God. He had a good master, and before him a good father;
by these he had good counsel given him for months and years
together, but his heart was set upon mischief, he loved wickedness
more than to do good, even until his iniquity came to be hateful,
therefore, from the anger of God it was that these companions of
his and he did at last so acquaint together. Says Paul, 'They did
not like to retain God in their knowledge'; and what follows?
wherefore 'God gave them over,' or up to their own hearts' lusts
(Rom 1:28). And again, 'As for such as turn aside unto their
crooked ways, the Lord shall lead them forth with the workers of
iniquity' (Psa 125:5). This therefore was God's hand upon him,
that he might be destroyed, be damned, 'because he received not
the love of the truth that he might be saved' (2 Thess 2:10).
He chose his delusions and deluders for him, even the company of
base men, of fools, that he might be destroyed (Prov 12:20).

ATTEN. I cannot but think indeed that it is a great judgment of
God for a man to be given up to the company of vile men; for what
are such but the devil's decoys, even those by whom he draws the
simple into his net? A whoremaster, a drunkard, a thief, what are
they but the devil's baits by which he catcheth others?

WISE. You say right; but this young Badman was no simple one, if
by simple you mean one uninstructed; for he had often good counsel
given him; but, if by simple you mean him that is a fool as to
the true knowledge of, and faith in Christ, then he was a simple
one indeed; for he chose death rather than life, and to live in
continual opposition to God, rather than to be reconciled unto
him; according to that saying of the wise man, 'The fools hated
knowledge, and did not choose the fear of the Lord' (Prov 1:29).
And what judgment more dreadful can a fool be given up to, than
to be delivered into the hands of such men, that have skill to do
nothing but to ripen sin, and hasten its finishing unto damnation?
And, therefore, men should be afraid of offending God, because he
can in this manner punish them for their sins. I knew a man that
once was, as I though, hopefully awakened about his condition;
yea, I knew two that were so awakened, but in time they began to
draw back, and to incline again to their lusts; wherefore, God
gave them up to the company of three or four men, that in less
than three years' time, brought them roundly to the gallows, where
they were hanged like dogs, because they refused to live like
honest men.

ATTEN. But such men do not believe that thus to be given up of God
is in judgment and anger; they rather take it to be their liberty,
and do count it their happiness; they are glad that their cord is
loosed, and that the reins are on their neck; they are glad that
they may sin without control, and that they may choose such company
as can make them more expert in an evil way.

WISE. Their judgment is, therefore, so much the greater, because
thereto is added blindness of mind, and hardness of heart in a
wicked way. They are turned up to the way of death, but must not
see to what place they are going. They must go as the ox to the
slaughter, 'and as a fool to the correction of the stocks, till
a dart strike through his liver,' not knowing 'that it is for his
life' (Prov 7:22,23). This, I say, makes their judgment double;
they are given up of God for a while, to sport themselves with
that which will assuredly make them 'mourn at the last, when
their flesh and their body are consumed' (Prov 5:11). These are
those that Peter speaks, that shall utterly perish in their own
corruptions; these, I say, who 'count it pleasure to riot in the
day-time,' and that sport 'themselves with their own deceivings,'
are 'as natural brute beasts, made to be taken and destroyed' (2
Peter 2:12,13).

ATTEN. Well, but I pray now concerning these three villains that
were young Badman's companions; tell me more particularly how he
carried it then.

WISE. How he carried it? why, he did as they. I intimated so much
before, when I said they made him an arch,[25] a chief one in
their ways.

First, he became a frequenter of taverns and tippling-houses, and
would stay there until he was even as drunk as a beast. And if it
was so that he could not get out by day, he would, be sure, get
out by night. Yea, he became so common a drunkard at last, that
he was taken notice of to be a drunkard even by all.

ATTEN. This was swinish, for drunkenness is so beastly a sin, a
sin so much against nature, that I wonder that any that have but
the appearance of men can give up themselves to so beastly, yea,
worse than beastly, a thing.

WISE. It is a swinish vanity indeed. I will tell you another story.
There was a gentleman that had a drunkard to be his groom, and
coming home one night very much abused with beer, his master saw
it. Well, quoth his master within himself, I will let thee alone
to night, but to-morrow morning I will convince thee that thou art
worse than a beast by the behaviour of my horse. So, when morning
was come, he bids his man go and water his horse, and so he did;
but, coming up to his master, he commands him to water him again;
so the fellow rode into the water the second time, but his master's
horse would now drink no more, so the fellow came up and told
his master. Then, said his master, thou drunken sot, thou art far
worse than my horse; he will drink but to satisfy nature, but thou
wilt drink to the abuse of nature; he will drink but to refresh
himself, but thou to thy hurt and damage; he will drink that
he may be more serviceable to his master, but thou till thou art
incapable of serving either God or man. O thou beast, how much
art thou worse than the horse that thou ridest on!

ATTEN. Truly, I think that his master served him right; for, in
doing as he did, he showed him plainly, as he said, that he had
not so much government of himself as his horse had of himself;
and, consequently, that his beast did live more according to the
law of his nature by far than did his man. But, pray, go on with
what you have further to say.

WISE. Why, I say, that there are four things, which, if they were
well considered, would make drunkenness to be abhorred in the
thoughts of the children of men. 1. It greatly tendeth to impoverish
and beggar a man. 'The drunkard,' says Solomon, 'shall come to
poverty' (Prov 23:21). Many that have begun the world with plenty,
have gone out of it in rags, through drunkenness. Yea, many children
that have been born to good estates, have yet been brought to a
flail and a rake, through this beastly sin of their parents. 2.
This sin of drunkenness it bringeth upon the body many, great,
and incurable diseases, by which men do, in little time, come to
their end, and none can help them. So, because they are overmuch
wicked, therefore they die before their time (Eccl 7:17). 3.
Drunkenness is a sin that is oftentimes attended with abundance of other
evils. 'Who hath woe? Who hath sorrow? Who hath contentions? Who
hath babbling? Who hath wounds without cause? Who hath redness of
eyes? They that tarry long at the wine, they that go to seek mixed
wine'; that is, the drunkard (Prov 23:29,30). 4. By drunkenness,
men do oftentimes shorten their days; go out of the ale-house
drunk, and break their necks before they come home. Instances,
not a few, might be given of this, but this is so manifest a man
need say nothing.

ATTEN. But that which is worse than all is, it also prepares men
for everlasting burnings (1 Cor 6:10).

WISE. Yea, and it so stupefies and besots the soul, that a man
that is far gone in drunkenness is hardly ever recovered to God.
Tell me, when did you see an old drunkard converted? No, no, such
an one will sleep till he dies, though he sleeps on the top of a
mast; let his dangers be never so great, and death and damnation
never so near, he will not be awaked out of his sleep (Prov
23:34,35). So that if a man have any respect either to credit,
health, life, or salvation, he will not be a drunken man. But the
truth is, where this sin gets the upper hand, men are, as I said
before, so intoxicated and bewitched with the seeming pleasures
and sweetness thereof, that they have neither heart nor mind to
think of that which is better in itself; and would, if embraced,
do them good.

ATTEN. You said that drunkenness tends to poverty, yet some make
themselves rich by drunken bargains.

WISE. I said so, because the Word says so. And as to some men's
getting thereby, that is indeed but rare and base; yea, and base
will be the end of such gettings. The Word of God is against such
ways, and the curse of God will be the end of such doings. An
inheritance may sometimes thus be hastily gotten at the beginning,
but the end thereof shall not be blessed. Hark what the prophet
saith, 'Woe to him that coveteth an evil covetousness, that
he may set his nest on high' (Hab 2:5,9-12,15). Whether he makes
drunkenness, or ought else, the engine and decoy to get it; for
that man doth but consult the shame of his own house, the spoiling
of his family, and the damnation of his soul; for that which he
getteth by working of iniquity is but a getting by the devices of
hell; therefore he can be no gainer neither for himself or family,
that gains by an evil course. But this was one of the sins that
Mr. Badman was addicted to after he came acquainted with these
three fellows, nor could all that his master could do break him
off this beastly sin.

ATTEN. But where, since he was but an apprentice, could he get money
to follow this practice; for drunkenness, as you have intimated,
is a very costly sin.

WISE. His master paid for all. For, as I told you before, as he
learned of these three villains to be a beastly drunkard, so he
learned of them to pilfer and steal from his master. Sometimes he
would sell off his master's goods, but keep the money, that is,
when he could; also, sometimes he would beguile his master by
taking out of his cash box; and when he could do neither of these,
he would convey away of his master's wares, what he thought would
be least missed, and send or carry them to such and such houses,
where he knew they would be laid up to his use; and then appoint
set times there, to meet and make merry with these fellows.

ATTEN. This was as bad, nay, I think, worse than the former; for
by thus doing he did not only run himself under the wrath of God,
but has endangered the undoing of his master and his family.

WISE. Sins go not alone, but follow one the other as do the links
of a chain; he that will be a drunkard, must have money, either of
his own or of some other man's; either of his father's, mother's,
master's, or at the highway, or some way.

ATTEN. I fear that many an honest man is undone by such kind of
servants.

WISE. I am of the same mind with you, but this should make the
dealer the more wary what kind of servants he keeps, and what kind
of apprentices he takes. It should also teach him to look well to
his shop himself; also to take strict account of all things that
are bought and sold by his servants. The master's neglect herein
may embolden his servant to be bad, and may bring him too in short
time to rags and a morsel of bread.

ATTEN. I am afraid that there is much of this kind of pilfering
among servants in these bad days of ours.

WISE. Now while it is in my mind, I will tell you a story. When
I was in prison, there came a woman to me that was under a great
deal of trouble.[26] So I asked her, she being a stranger to me,
what she had to say to me. She said she was afraid she should be
damned. I asked her the cause of those fears. She told me that she
had, some time since, lived with a shopkeeper at Wellingborough,
and had robbed his box in the shop several times of money, to the
value of more than now I will say; and pray, says she, tell me
what I shall do. I told her I would have her go to her master,
and make him satisfaction. She said she was afraid; I asked her,
why? She said, she doubted he would hang her. I told her that I
would intercede for her life, and would make use of other friends
too to do the like; but she told me she durst not venture that.
Well, said I, shall I send to your master, while you abide out of
sight, and make your peace with him, before he sees you; and with
that I asked her her master's name. But all that she said, in
answer to this, was, Pray let it alone till I come to you again.
So away she went, and neither told me her master's name nor her
own. This is about ten or twelve years since, and I never saw
her again. I tell you this story for this cause; to confirm your
fears that such kind of servants too many there be; and that God
makes them sometimes like old Tod, of whom mention was made before,
through the terrors that he lays upon them, to betray themselves.

I could tell you of another, that came to me with a like relation
concerning herself, and the robbing of her mistress; but at this
time let this suffice.

ATTEN. But what was that other villain addicted to; I mean young
Badman's third companion.

WISE. Uncleanness; I told you before, but it seems you forgot.

ATTEN. Right, it was uncleanness. Uncleanness is also a filthy
sin.

WISE. It is so; and yet it is one of the most reigning sins in our
day.[27]

ATTEN. So they say, and that too among those that one would think
had more wit, even among the great ones.

WISE. The more is the pity; for usually examples that are set by
them that are great and chief, spread sooner, and more universally,
than do the sins of other men; yea, and when such men are at the
head in transgressing, sin walks with a bold face through the
land. As Jeremiah saith of the prophets, so may it be said of such,
'From them is profaneness gone forth into all the land': that is,
with bold and audacious face (Jer 23:15).

ATTEN. But pray let us return again to Mr. Badman and his companions.
You say one of them was very vile in the commission of uncleanness.

WISE. Yes, so I say; not but that he was a drunkard and also
thievish, but he was most arch in this sin of uncleanness: this
roguery was his masterpiece, for he was a ringleader to them all
in the beastly sin of whoredom. He was also best acquainted with
such houses where they were, and so could readily lead the rest
of his gang unto them. The strumpets also, because they knew this
young villain, would at first discover themselves in all their
whorish pranks to those that he brought with him.

ATTEN. That is a deadly thing: I mean, it is a deadly thing to
young men, when such beastly queens shall, with words and carriages
that are openly tempting, discover themselves unto them; it is
hard for such to escape their snare.

WISE. That is true, therefore the wise man's counsel is the best:
'Come not nigh the door of her house' (Prov 5:8). For they are,
as you say, very tempting, as is seen by her in the Proverbs. 'I
looked,' says the wise man, 'through my casement, and behold among
the simple ones I discerned a young man void of understanding,
passing through the street near her corner, and he went the way
to her house, in the twilight, in the evening, in the black and
dark night. And, behold, there met him a women with the attire
of an harlot, and subtle of heart; she is loud and stubborn; her
feet abide not in her house; now is she without, now in the streets,
and lieth in wait at every corner. So she caught him, and kissed
him, and, with an impudent face, said unto him, I have peace-offerings
with me; this day have I paid my vows. Therefore came I forth to
meet thee diligently to seek thy face, and I have found thee. I
have decked my bed with coverings of tapestry, with carved works,
with fine linen of Egypt. I have perfumed my bed with myrrh,
aloes, and cinnamon. Come, let us take our fill of love until the
morning; let us solace ourselves with loves' (Prov 7:6-18). Here
was a bold beast. And, indeed, the very eyes, hands, words, and
ways of such, are all snares and bands to youthful, lustful fellows.
And with these was young Badman greatly snared.

ATTEN. This sin of uncleanness is mightily cried out against both
by Moses, the prophets, Christ, and his apostles; and yet, as we
see, for all that, how men run headlong to it!

WISE. You have said the truth, and I will add, that God, to hold
men back from so filthy a sin, has set such a stamp of his indignation
upon it, and commanded such evil effects to follow it, that, were
not they that use it bereft of all fear of God, and love to their
own health, they could not but stop and be afraid to commit it.
For besides the eternal damnation that doth attend such in the
next world, for these have no 'inheritance in the kingdom of Christ
and of God' (Eph 5:5), the evil effects thereof in this world are
dreadful.

ATTEN. Pray show me some of them, that as occasion offereth itself,
I may show them to others for their good.

WISE. So I will. 1. It bringeth a man, as was said of the sin
before, to want and poverty; 'For by means of a whorish woman, a
man is brought to a piece of bread' (Prov 6:26). The reason is,
for that a whore will not yield without hire; and men, when the
devil and lust is in them, and God and his fear far away from
them, will not stick, so they may accomplish their desire, to lay
their signet, their bracelets, and their staff to pledge, rather
than miss of the fulfilling of their lusts (Gen 38:18). 2. Again,
by this sin men diminish their strength, and bring upon themselves,
even upon the body a multitude of diseases. This King Lemuels'
mother warned him of. 'What, my son?' said she, 'and what the son
of my womb? And what the son of my vows? Give not thy strength
unto women, nor thy ways to that which destroyeth kings' (Prov
31:2,3). This sin is destructive to the body. Give me leave to
tell you another story. I have heard of a great man that was a
very unclean person, and he had lived so long in that sin that he
had almost lost his sight. So his physicians were sent for, to
whom he told his disease; but they told him that they could do
him no good, unless he would forbear his women. Nay then, said he,
farewell sweet sight. Whence observe, that this sin, as I said,
is destructive to the body; and also, that some men be so in love
therewith, that they will have it, though it destroy their body.[28]

ATTEN. Paul says also, that he that sins this sin, sins against
his own body. But what of that? He that will run the hazard of
eternal damnation of his soul, but he will commit this sin, will
for it run the hazard of destroying his body. If young Badman feared
not the damnation of his soul, do you think that the consideration
of impairing of his body would have deterred him therefrom?

WISE. You say true. But yet, methinks, there are still such bad
effects follow, often upon the commission of it, that if men would
consider them, it would put, at least, a stop to their career
therein.

ATTEN. What other evil effects attend this sin?

WISE. Outward shame and disgrace, and that in these particulars:--

First, There often follows this foul sin the foul disease, now called
by us the pox. A disease so nauseous and stinking, so infectious
to the whole body, and so entailed to this sin, that hardly are
any common with unclean women, but they have more or less a touch
of it to their shame.

ATTEN. That is a foul disease indeed! I knew a man once that
rotted away with it; and another that had his nose eaten off, and
his mouth almost quite sewed up thereby.

WISE. It is a disease, that where it is it commonly declares that
the cause thereof is uncleanness. It declares to all that behold
such a man, that he is an odious, a beastly, unclean person. This
is that strange punishment that Job speaks of, that is appointed
to seize on these workers of iniquity (Job 31:1-3).

ATTEN. Then it seems you think, that the strange punishment that
Job there speaks of should be the foul disease.

WISE. I have thought so indeed, and that for this reason. We see
that this disease is entailed, as I may say, to this most beastly
sin, nor is there any disease so entailed to any other sin as this
to this. That this is the sin to which the strange punishment is
entailed, you will easily perceive when you read the text. 'I made
a covenant with mine eyes,' said Job, 'why then should I think
upon a maid? For what portion of God is there,' for that sin,
'from above, and what inheritance of the Almighty from on high?'
And then he answers himself: 'Is not destruction to the wicked,
and a strange punishment to the workers of iniquity?' This strange
punishment is the pox. Also, I think that this foul disease is
that which Solomon intends when he saith, speaking of this unclean
and beastly creature, 'A wound and dishonour shall he get, and
his reproach shall not be wiped away' (Prov 6:33). A punishment
Job calls it; a wound and dishonour Solomon calls it; and they
both do set it as a remark upon this sin; Job calling it a 'strange
punishment,' and Solomon a 'reproach that shall not be wiped away,'
from them that are common in it.

ATTEN. What other things follow upon the commission of this beastly
sin?

WISE. Why, oftentimes it is attended with murder, with the murder
of the babe begotten on the defiled bed. How common it is for the
bastard-getter and bastard-bearer to consent together to murder
their children, will be better known at the day of judgment, yet
something is manifest now.

I will tell you another story. An ancient man, one of mine
acquaintance, a man of good credit in our country, had a mother that
was a midwife, who was mostly employed in laying great persons.
To this woman's house, upon a time, comes a brave young gallant
on horseback, to fetch her to lay a young lady. So she addresses
herself to go with him, wherefore he takes her up behind him, and
away they ride in the night. Now they had not rid far, but the
gentleman lit of his horse, and, taking the old midwife in his
arms from the horse, turned round with her several times, and then
set her up again, then he got up and away they went till they came
at a stately house, into which he had her, and so into a chamber
where the young lady was in her pains. He then bid the midwife
do her office, and she demanded help, but he drew out his sword,
and told her if she did not make speed to do her office without,
she must look for nothing but death. Well, to be short, this old
midwife laid the young lady, and a fine sweet babe she had. Now
there was made in a room hard by a very great fire; so the gentleman
took up the babe, went and drew the coals from the stock, cast
the child in and covered it up, and there was an end of that. So
when the midwife had done her work he paid her well for her pains,
but shut her up in a dark room all day, and when night came took
her up behind him again, and carried her away till she came almost
at home, then he turned her round and round as he did before, and
had her to her house, set her down, bid her farewell, and away he
went, and she could never tell who it was. This story the midwife's
son, who was a minister, told me, and also protested that his
mother told it him for a truth.

ATTEN. Murder doth often follow indeed, as that which is the fruit
of this sin. But sometimes God brings even these adulterers and
adulteresses to shameful ends. I heard of one, I think a doctor
of physic, and his whore, who had three or four bastards betwixt
them and had murdered them all, but at last themselves were
hanged for it, in or near to Colchester. It came out after this
manner,--the whore was so afflicted in her conscience about it
that she could not be quiet until she had made it known. Thus God
many times makes the actors of wickedness their own accusers, and
brings them, by their own tongues, to condign punishment for their
own sins.

WISE. There has been many such instances, but we will let that
pass. I was once in the presence of a woman, a married woman, that
lay sick of the sickness whereof she died, and being smitten in
her conscience for the sin of uncleanness, which she had often
committed with other men, I heard her, as she lay upon her bed,
cry out thus, I am a whore, and all my children are bastards, and
I must go to hell for my sin, and look, there stands the devil at
my bed's feet to receive my soul when I die.

ATTEN. These are sad stories, tell no more of them now, but if you
please show me yet some other of the evil effects of this beastly
sin.

WISE. This sin is such a snare to the soul, that, unless a miracle
of grace prevents, it unavoidably perishes in the enchanting and
bewitching pleasures of it. This is manifest by these and such
like texts--'The adulteress will hunt for the precious life' (Prov
6:26). 'Whoso committeth adultery with a woman lacketh understanding.
He that doeth it destroyeth his own soul' (Prov 6:32). 'A whore is
a deep ditch, and a strange woman is a narrow pit' (Prov 23:27).
'Her house inclineth unto death, and her paths unto the dead.
None that go under her return again, neither take they hold of the
paths of life' (Prov 2:18,19). 'She hath cast down many wounded;
yea, many strong men have been slain by her. Her house is the way
to hell, going down to the chambers of death' (Prov 7:26,27).

ATTEN. These are dreadful sayings, and do show the dreadful state
of those that are guilty of this sin.

WISE. Verily so they do. But yet that which makes the whole more
dreadful is, that men are given up to this sin because they are
abhorred of God, and because abhorred, therefore they shall fall
into the commission of it, and shall live there. 'The mouth,' that
is, the flattering lips, 'of strange women is a deep pit, he that
is abhorred of the Lord shall fall therein' (Prov 22:14). Therefore
it saith again of such, that they have none 'inheritance in the
kingdom of Christ and of God' (Eph 5:5).

ATTEN. Put all together, and it is a dreadful thing to live and
die in this transgression.

WISE. True, but suppose that instead of all these judgments this
sin had attending of it all the felicities of this life, and no
bitterness, shame, or disgrace mixed with it, yet one hour in
hell will spoil all. O! This hell, hell-fire, damnation in hell,
it is such an inconceivable punishment that, were it but thoroughly
believed, it would nip this sin, with others, in the head. But
here is the mischief, those that give up themselves to these things
do so harden themselves in unbelief and atheism about the things,
the punishments that God hath threatened to inflict upon the
committers of them, that at last they arrive to almost an absolute
and firm belief that there is no judgment to come hereafter; else
they would not, they could not, no not attempt to commit this sin
by such abominable language as some do.

I heard of one that should say to his miss when he tempted her to
the committing of this sin, If thou wilt venture thy body I will
venture my soul. And I myself heard another say, when he was
tempting of a maid to commit uncleanness with him--it was in Oliver's
days--that if she did prove with child he would tell her how she
might escape punishment--and that was then somewhat severe--Say,
saith he, when you come before the judge, that you are with child
by the Holy Ghost. I heard him say thus, and it greatly afflicted
me; I had a mind to have accused him for it before some magistrate,
but he was a great man, and I was poor and young, so I let it
alone, but it troubled me very much.

ATTEN. It was the most horrible thing that ever I heard in my
life. But how far off are these men from that spirit and grace
that dwelt in Joseph (Gen 39:10).

WISE. Right; when Joseph's mistress tempted him, yea, tempted
him daily, yea, she laid hold on him and said, with her whore's
forehead, Come, 'lie with me,' but he refused; he hearkened not
to lie with her or to be with her. Mr. Badman would have taken
the opportunity.

And a little to comment upon this of Joseph. 1. Here is a miss, a
great miss, the wife of the captain of the guard, some beautiful
dame I'll warrant you. 2. Here is a miss won, and in her whorish
affections come over to Joseph without his speaking of a word. 3.
Here is her unclean desire made known, Come, 'lie with me,' said
she. 4. Here was a fit opportunity, there was none of the men of the
house there within. 5. Joseph was a young man, full of strength,
and therefore the more in danger to be taken. 6. This was to him
a temptation from her that lasted days. 7. And yet Joseph refused,
(1.) Her daily temptation; (2.) Her daily solicitation; (3.) Her
daily provocation, heartily, violently, and constantly. For when
she got him by the garment, saying, 'Lie with me,' he left his
garment in her hand and gat him out. Ay, and although contempt,
treachery, slander, accusation, imprisonment, and danger of death
followed--for a whore careth not what mischief she does when
she cannot have her end--yet Joseph will not defile himself, sin
against God, and hazard his own eternal salvation.

ATTEN. Blessed Joseph! I would thou hadst more fellows!

WISE. Mr. Badman has more fellows than Joseph, else there would
not be so many whores as there are; for though I doubt not but
that that sex is bad enough this way, yet I verily believe that
many of them are made whores at first by the flatteries of Badman's
fellows. Alas! there is many a woman plunged into this sin at
first even by promises of marriage. I say by these promises they
are flattered, yea, forced into a consenting to these villainies,
and so being in, and growing hardened in their hearts, they at
last give themselves up, even as wicked men do, to act this kind
of wickedness with greediness.[29] But Joseph you see, was of
another mind, for the fear of God was in him.

I will, before I leave this, tell you here two notable stories; and
I wish Mr. Badman's companions may hear of them. They are found
in Clark's Looking-glass for Sinners; and are these:--Mr. Cleaver,
says Mr. Clark, reports of one whom he knew that had committed the act
of uncleanness, whereupon he fell into such horror of conscience
that he hanged himself, leaving it thus written in a paper:--'Indeed,'
saith he, 'I do acknowledge it to be utterly unlawful for a man
to kill himself, but I am bound to act the magistrate's part,
because the punishment of this sin is death.'

Clark doth also, in the same page, make mention of two more, who, as
they were committing adultery in London, were immediately struck
dead with fire from heaven, in the very act. Their bodies were so
found, half burned up, and sending out a most loathsome savour.

ATTEN. These are notable stories indeed.

WISE. So they are, and I suppose they are as true as notable.

ATTEN. Well, but I wonder if young Badman's master knew him to be
such a wretch, that he would suffer him in his house.

WISE. They liked one another even as fire and water do. Young
Badman's ways were odious to his master, and his master's ways
were such as young Badman could not endure. Thus, in these two,
were fulfilled that saying of the Holy Ghost: 'An unjust man is
an abomination to the just; and he that is upright in the way is
an abomination to the wicked' (Prov 29:27). The good man's ways,
Mr. Badman could not abide, nor could the good man abide the bad
ways of his base apprentice. Yet would his master, if he could,
have kept him, and also have learned him his trade.

ATTEN. If he could! Why, he might, if he would, might he not?

WISE. Alas, Badman ran away from him once and twice, and would
not at all be ruled. So the next time he did run away from him,
he did let him go indeed. For he gave him no occasion to run away,
except it was by holding of him as much as he could, and that he
could do but little, to good and honest rules of life. And had it
been one's own case, one should have let him go. For what should
a man do that had either regard to his own peace, his children's
good, or the preservation of the rest of his servant's from evil,
but let him go? Had he staid, the house of correction had been most
fit for him, but thither his master was loth to send him, because
of the love that he bore to his father. A house of correction, I
say, had been the fittest place for him, but his master let him
go.

ATTEN. He ran away, you say, but whither did he run?




CHAPTER IV.

[HE GETS A NEW MASTER BAD AS HIMSELF.]

WISE. Why, to one of his own trade, and also like himself. Thus
the wicked joined hand in hand, and there he served out his time.

ATTEN. Then, sure, he had his heart's desire when he was with one
so like himself.

WISE. Yes, so he had, but God gave it him in his anger.

ATTEN. How do you mean?

WISE. I mean as before, that for a wicked man to be by the providence
of God turned out of a good man's doors, into a wicked man's house
to dwell, is a sign of the anger of God. For God by this, and such
judgments, says thus to such an one. Thou wicked one, thou lovest
not me, my ways, nor my people; thou castest my law and good counsel
behind thy back. Come, I will dispose of thee in my wrath; thou
shalt be turned over to the ungodly, thou shalt be put to school
to the devil, I will leave thee to sink and swim in sin, till
I shall visit thee with death and judgment. This was, therefore,
another judgment that did come upon this young Badman.

ATTEN. You have said the truth, for God by such a judgment as
this, in effect says so indeed; for he take them out of the hand
of the just, and binds them up in the hand of the wicked, and
whither they then shall be carried a man may easily imagine.

WISE. It is one of the saddest tokens of God's anger that happens
to such kind of persons: and that for several reasons. 1. Such a
one, by this judgment, is put out of the way, and from under the
means which ordinarily are made use of to do good to the soul. For
a family, where godliness is professed, and practised, is God's
ordinance, the place which he has appointed to teach young ones the
way and fear of God (Gen 18:18,19). Now, to be put out of such a
family, into a bad, a wicked one, as Mr. Badman was, must needs
be in judgment, and a sign of the anger of God. For in ungodly
families men learn to forget God, to hate goodness, and to estrange
themselves from the ways of those that are good.[30] 2. In bad
families they have continually fresh examples, and also incitements
to evil, and fresh encouragements to it too. Yea, moreover, in
such places evil is commended, praised, well-spoken of, and they
that do it are applauded; and this, to be sure, is a drowning
judgment. 3. Such places are the very haunts and walks of the
infernal spirits, who are continually poisoning the cogitations and
minds of one or other in such families, that they may be able to
poison others. Therefore observe it, usually in wicked families,
some one or two are more arch for wickedness than are any
other that are there. Now such are Satan's conduit pipes, for by
them he conveys of the spawn of hell, through their being crafty
in wickedness, into the ears and souls of their companions. Yea,
and when they have once conceived wickedness, they travail with
it, as doth a woman with child, till they have brought it forth;
'Behold, he travaileth with iniquity, and hath conceived mischief,
and brought forth falsehood' (Psa 7:14). Some men, as here is
intimated in the text, and as was hinted also before, have a kind
of mystical but hellish copulation with the devil, who is the
father, and their soul the mother of sin and wickedness; and they,
so soon as they have conceived by him, finish, by bringing forth
sin, both it and their own damnation (James 1:15).

ATTEN. How much then doth it concern those parents that love their
children, to see, that if they go from them, they be put into such
families as be good, that they may learn there betimes to eschew
evil, and to follow that which is good!

WISE. It doth concern them indeed; and it doth also concern them
that take children into their families, to take heed what children
they receive. For a man may soon, by a bad boy, be damaged both
in his name, estate, and family, and also hindered in his peace
and peaceable pursuit after God and godliness; I say, by one such
vermin as a wicked and filthy apprentice.

ATTEN. True, for one sinner destroyeth much good, and a poor man
is better than a liar. But many times a man cannot help it; for
such as at the beginning promise very fair are by a little time
proved to be very rogues, like young Badman.

WISE. That is true also; but when a man has done the best he can
to help it, he may with the more confidence expect the blessing
of God to follow, or he shall have the more peace if things go
contrary to his desire.

ATTEN. Well, but did Mr. Badman and his master agree so well? I
mean his last master, since they were birds of a feather, I mean
since they were so well met for wickedness.

WISE. This second master was, as before I told you, bad enough;
but yet he would often fall out with young Badman, his servant,
and chide, yea and sometimes beat him too, for his naughty doings.

ATTEN. What! for all he was so bad himself! This is like the
proverb, The devil corrects vice.

WISE. I will assure you it is as I say. For you must know that
Badman's ways suited not with his master's gains. Could he have
done as the damsel that we read of, Acts 16:16, did, to wit, fill
his master's purse with his badness, he had certainly been his
white-boy, but it was not so with young Badman; and, therefore,
though his master and he did suit well enough in the main, yet in
this and that point they differed. Young Badman was for neglecting
of his master's business, for going to the whore-house, for
beguiling of his master, for attempting to debauch his daughters,
and the like. No marvel then if they disagreed in these points.
Not so much for that his master had an antipathy against the fact
itself, for he could do so when he was an apprentice; but for that
his servant by his sin made spoil of his commodities, &c., and so
damnified his master.

Had, as I said before, young Badman's wickedness had only a tendency
to his master's advantage, as could he have sworn, lied, cozened,
cheated, and defrauded customers for his master--and indeed
sometimes he did so--but had that been all that he had done, he
had not had, no, not a wry word from his master; but this was not
always Mr. Badman's way.

ATTEN. That was well brought in, even the maid that we read of in
the Acts, and the distinction was as clear betwixt the wickedness
and wickedness of servants.

WISE. Alas! men that are wicked themselves, yet greatly hate
it in others, not simply because it is wickedness, but because
it opposeth their interest. Do you think that that maid's master
would have been troubled at the loss of her, if he had not lost,
with her, his gain? No, I'll warrant you; she might have gone to the
devil for him; but 'when her masters saw that the hope of their
gains was gone,' then, then he fell to persecuting Paul (Acts
16:17-20). But Mr. Badman's master did sometimes lose by Mr.
Badman's sins, and then Badman and his master were at odds.

ATTEN. Alas, poor Badman! Then it seems thou couldest not at all
times please thy like.

WISE. No, he could not, and the reason I have told you.

ATTEN. But do not bad masters condemn themselves in condemning
the badness of their servants?

WISE. Yes; in that they condemn that in another which they either
have, or do allow in themselves (Rom 14:22). And the time will
come when that very sentence that hath gone out of their own mouths
against the sins of others, themselves living and taking pleasure
in the same, shall return with violence upon their own pates. The
Lord pronounced judgment against Baasha, as for all his evils in
general, so for this in special, because he was 'like the house
of Jeroboam and' yet 'killed him' (1 Kings 16:7). This is Mr.
Badman's master's case; he is like his man, and yet he beats him.
He is like his man, and yet he rails at him for being bad.

ATTEN. But why did not young Badman run away from this master, as
he ran away from the other?

WISE. He did not. And if I be not mistaken, the reason why was
this. There was godliness in the house of the first, and that
young Badman could not endure. For fare, for lodging, for work,
and time, he had better, and more by this master's allowance, than
ever he had by his last; but all this would not content, because
godliness was promoted there. He could not abide this praying, this
reading of Scriptures, and hearing, and repeating of sermons; he
could not abide to be told of his transgressions in a sober and
godly manner.

ATTEN. There is a great deal in the manner of reproof; wicked
men both can and cannot abide to hear their transgressions spoken
against.

WISE. There is a great deal of difference indeed. This last master
of Mr. Badman's would tell Mr. Badman of his sins in Mr. Badman's
own dialect; he would swear, and curse, and damn, when he told
him of his sins, and this he could bear better, than to be told
of them after a godly sort. Besides, that last master would, when
his passions and rage were over, laugh at and make merry with the
sins of his servant Badman; and that would please young Badman
well. Nothing offended Badman but blows, and those he had but few
of now, because he was pretty well grown up. For the most part
when his master did rage and swear, he would give him oath for
oath, and curse for curse, at least secretly, let him go on as
long as he would.

ATTEN. This was hellish living.

WISE. It was hellish living indeed; and a man might say, that with
this master, young Badman completed himself yet more and more
in wickedness, as well as in his trade: for by that he came out
of his time, what with his own inclination to sin, what with his
acquaintance with his three companions, and what with this last
master, and the wickedness he saw in him; he became a sinner in
grain.[31] I think he had a bastard laid to his charge before he
came out of his time.

ATTEN. Well, but it seems he did live to come out of his time,
but what did he then?

WISE. Why, he went home to his father, and he, like a loving and
tender-hearted father, received him into his house.

ATTEN. And how did he carry it there?

WISE. Why, the reason why he went home, was, for money to set up
for himself; he stayed but a little at home, but that little while
that he did stay, he refrained himself as well as he could, and
did not so much discover himself to be base, for fear his father
should take distaste, and so should refuse, or for a while
forbear to give him money. Yet even then he would have his times,
and companions, and the fill of his lusts with them, but he used
to blind all with this, he was glad to see his old acquaintance,
and they as glad to see him, and he could not in civility but
accommodate them with a bottle or two of wine, or a dozen or two
of drink.




CHAPTER V.

[BADMAN IN BUSINESS, THE TRICKS OF A WICKED TRADESMAN.]

ATTEN. And did the old man give him money to set up with?

WISE. Yes, above two hundred pounds.

ATTEN. Therein, I think, the old man was out. Had I been his
father, I would have held him a little at staves-end, till I had
had far better proof of his manners to be good; for I perceive
that his father did know what a naughty boy he had been, both by
what he used to do at home, and because he changed a good master
for a bad, &c. He should not therefore have given him money so
soon. What if he had pinched a little, and gone to journey-work for
a time, that he might have known what a penny was, by his earning
of it? Then, in all probability, he had known better how to have
spent it: yea, and by that time perhaps, have better considered
with himself, how to have lived in the world. Ay, and who knows
but he might have come to himself with the prodigal, and have
asked God and his father forgiveness for the villainies that he
had committed against them.

WISE. If his father could also have blessed this manner of dealing
to him, and have made it effectual for the ends that you have
propounded, then I should have thought as you. But alas, alas,
you talk as if you never knew, or had at this present forgot what
the bowels and compassions of a father are. Why, did you not serve
your own son so? But it is evident enough that we are better at
giving good counsel to others, than we are at taking good counsel
ourselves. But mine honest neighbour, suppose that Mr. Badman's
father had done as you say, and by so doing had driven his son to
ill courses, what had he bettered either himself or his son in so
doing?

ATTEN. That is true, but it doth not follow that if the father had
done as I said, the son would have done as you suppose. But if he
had done as you have supposed, what had he done worse than what
he hath done already?

WISE. He had done bad enough, that is true. But suppose his father
had given him no money, and suppose that young Badman had taken a
pet thereat, and in an anger had gone beyond sea, and his father
had neither seen him, nor heard of him more. Or suppose that of a
mad and headstrong stomach, he had gone to the highway for money,
and so had brought himself to the gallows, and his father and
family to great contempt, or if by so doing he had not brought
himself to that end, yet he had added to all his wickedness such
and such evils besides; and what comfort could his father have had
in this? Besides, when his father had done for him what he could,
with desire to make him an honest man, he would then, whether his
son had proved honest or no, have laid down his head with far more
peace than if he had taken your counsel.

ATTEN. Nay I think I should not have been forward to have given
advice in the cause; but truly you have given me such an account
of his villainies, that the hearing thereof has made me angry with
him.

WISE. In an angry mood we may soon outshoot ourselves, but poor
wretch as he is, he is gone to his place. But, as I said, when a
good father hath done what he can for a bad child, and that child
shall prove never the better, he will lie down with far more peace,
than if through severity, he had driven him to inconveniences.

I remember that I have heard of a good woman, that had, as this
old man, a bad and ungodly son, and she prayed for him, counselled
him, and carried it motherly to him for several years together;
but still he remained bad. At last, upon a time, after she had
been at prayer, as she was wont, for his conversion, she comes to
him, and thus, or to this effect, begins again to admonish him.
Son, said she, thou hast been and art a wicked child, thou hast
cost me many a prayer and tear, and yet thou remainest wicked.
Well, I have done my duty, I have done what I can to save thee;
now I am satisfied, that if I shall see thee damned at the day of
judgment, I shall be so far off from being grieved for thee, that
I shall rejoice to hear the sentence of thy damnation at that day;
and it converted him.

I tell you that if parents carry it lovingly towards their children,
mixing their mercies with loving rebukes, and their loving rebukes
with fatherly and motherly compassions, they are more likely to
save their children, than by being churlish and severe towards
them: but if they do not save them, if their mercy do them no good,
yet it will greatly ease them at the day of death, to consider;
I have done by love as much as I could, to save and deliver my
child from hell.

ATTEN. Well I yield. But pray let us return again to Mr. Badman.
You say, that his father gave him a piece of money that he might
set up for himself.[32]

WISE. Yes, his father did give him a piece of money, and he did
set up, and almost as soon set down again; for he was not long
set up, but by his ill managing of his matters at home, together
with his extravagant expenses abroad, he was got so far into debt,
and had so little in his shop to pay, that he was hard put to it
to keep himself out of prison. But when his creditors understood
that he was about to marry, and in a fair way to get a rich wife,
they said among themselves, We will not be hasty with him; if he
gets a rich wife he will pay us all.

ATTEN. But how could he so quickly run out, for I perceive it was
in little time, by what you say?

WISE. It was in little time indeed, I think he was not above two
years and a half in doing of it; but the reason is apparent, for
he being a wild young man, and now having the bridle loose before
him, and being wholly subjected to his lusts and vices, he gave
himself up to the way of his heart, and to the sight of his eye,
forgetting that for all these things God would bring him to judgment
(Eccl 11:9). And he that doth thus, you may be sure, shall not be
able long to stand on his legs. Besides he had now an addition of
new companions; companions you must think most like himself in
manners, and so such that cared not who sunk, if they themselves
might swim. These would often be haunting of him, and of his shop
too when he was absent. They would commonly egg[33] him to the
alehouse, but yet make him jack-pay-for-all; they would also be
borrowing money of him, but take no care to pay again, except it
was with more of their company, which also he liked very well;
and so his poverty came like 'one that travelleth, and his want
as an armed man' (Prov 6:11). But all the while they studied his
temper; he loved to be flattered, praised, and commended for wit,
manhood, and personage; and this was like stroking him over the
face. Thus they colleagued with him, and got yet more and more
into him, and so, like horse leeches, they drew away that little
that his father had given him, and brought him quickly down, almost
to dwell next door to the beggar.

ATTEN. Then was the saying of the wise man fulfilled, 'He that
keepeth company with harlots,' and 'a companion of fools, shall
be destroyed' (Prov 29:3, 13:20).

WISE. Ay, and that too, 'A companion of riotous persons shameth
his father' (Prov 28:7).[34] For he, poor man, had both grief and
shame, to see how his son, now at his own hand, behave himself in
the enjoyment of those good things, in and under the lawful use
of which he might have lived to God's glory, his own comfort, and
credit among his neighbours. 'But he that followeth after vain
persons, shall have poverty enough' (Prov 28:19). The way that
he took, led him directly into this condition; for who can expect
other things of one that follows such courses? Besides, when he
was in his shop, he could not abide to be doing; he was naturally
given to idleness. He loved to live high, but his hands refused
to labour; and what else can the end of such an one be but that
which the wise man saith? 'The drunkard and the glutton shall come
to poverty, and drowsiness shall clothe a man with rags' (Prov
23:21).[35]

ATTEN. But now, methinks, when he was brought thus low, he should
have considered the hand of God that was gone out against him,
and should have smote upon the breast, and have returned.

WISE. Consideration, good consideration, was far from him, he was
as stout and proud now as ever in all his life, and was as high
too in the pursuit of his sin, as when he was in the midst of his
fulness; only he went now like a tired jade, the devil had rid
him almost off of his legs.

ATTEN. Well, but what did he do when all was almost gone?

WISE. Two things were now his play. 1. He bore all in hand by
swearing, and cracking, and lying, that he was as well to pass as
he was the first day he set up for himself, yea that he had rather
got than lost; and he had at his beck some of his companions that
would swear to confirm it as fast as he.

ATTEN. This was double wickedness, it was a sin to say it, and
another to swear it.

WISE. That is true, but what evil is that that he will not do,
that is left of God, as I believe Mr. Badman was?




CHAPTER VI.

[HIS HYPOCRITICAL COURTSHIP AND MARRIAGE TO A PIOUS RICH YOUNG
LADY.]

ATTEN. And what was the other thing?

WISE. Why that which I hinted before, he was for looking out
for a rich wife: and now I am come to some more of his invented,
devised, designed, and abominable roguery, such that will yet
declare him to be a most desperate sinner.

The thing was this: a wife he wanted, or rather money; for as
for a woman, he could have whores enow at his whistle. But, as I
said, he wanted money, and that must be got by a wife or no way;
nor could he so easily get a wife neither, except he became an
artist at the way of dissembling; nor would dissembling do among
that people that could dissemble as well as he. But there dwelt
a maid not far from him, that was both godly, and one that had a
good portion, but how to get her, there lay all the craft. Well, he
calls a council of some of his most trusty and cunning companions,
and breaks his mind to them; to wit, that he had a mind to marry:
and he also told them to whom; but, said he, how shall I accomplish
my end; she is religious, and I am not? Then one of them made
reply, saying, Since she is religious, you must pretend to be
so likewise, and that for some time before you go to her. Mark
therefore whither she goes daily to hear, and do you go thither
also; but there you must be sure to behave yourself soberly, and
make as if you liked the Word wonderful well; stand also where
she may see you, and when you come home, be sure that you walk
the street very soberly, and go within sight of her. This done
for a while, then go to her, and first talk of how sorry you are
for your sins, and show great love to the religion that she is of,
still speaking well of her preachers and of her godly acquaintance,
bewailing your hard hap that it was not your lot to be acquainted
with her and her fellow-professors sooner; and this is the way
to get her. Also you must write down sermons, talk of scriptures,
and protest that you came a-wooing to her, only because she is
godly, and because you should count it your greatest happiness
if you might but have such a one. As for her money, slight it, it
will be never the further off, that is the way to come soonest at
it, for she will be jealous at first that you come for her money;
you know what she has, but make not a word about it. Do this, and
you shall see if you do not entangle the lass. Thus was the snare
laid for this poor honest maid, and she was quickly catched in
his pit.

ATTEN. Why, did he take this counsel?

WISE. Did he! yes, and after a while, went as boldly to her, and
that under a vizard of religion, as if he had been for honesty and
godliness one of the most sincere and upright-hearted in England.
He observed all his points, and followed the advice of his
counsellors, and quickly obtained her too; for natural parts he
had; he was tall, and fair, and had plain, but very good clothes
on his back; and his religion was the more easily attained; for he
had seen something in the house of his father, and first master,
and so could the more readily put himself into the form and show
thereof.

So he appointed his day, and went to her, as that he might easily
do, for she had neither father nor mother to oppose. Well, when
he was come, and had given her a civil compliment, to let her
understand why he was come, then he began and told her that he had
found in his heart a great deal of love to her person; and that
of all the damsels in the world he had pitched upon her, if she
thought fit, to make her his beloved wife. The reasons, as he told
her, why he had pitched upon her were her religious and personal
excellencies; and therefore entreated her to take his condition
into her tender and loving consideration. As for the world, quoth
he, I have a very good trade, and can maintain myself and family
well, while my wife sits still on her seat; I have got thus and
thus much already, and feel money come in every day, but that is
not the thing that I aim at; it is an honest and godly wife. Then
he would present her with a good book or two, pretending how much
good he had got by them himself. He would also be often speaking
well of godly ministers, especially of those that he perceived
she liked, and loved most. Besides he would be often telling of
her what a godly father he had, and what a new man he was also
become himself; and thus did this treacherous dealer deal with this
honest and good girl, to her great grief and sorrow, as afterward
you shall hear.

ATTEN. But had the maid no friend to look after her?

WISE. Her father and mother were dead, and that he knew well
enough, and so she was the more easily overcome by his naughty
lying tongue. But if she had never so many friends, she might have
been beguiled by him. It is too much the custom of young people
now, to think themselves wise enough to make their own choice; and
that they need not ask counsel of those that are older, and also
wiser than they; but this is a great fault in them, and many of
them have paid dear for it. Well, to be short, in little time Mr.
Badman obtains his desire, gets this honest girl, and her money,
is married to her, brings her home, makes a feast, entertains her
royally, but her portion must pay for all.

ATTEN. This was wonderful deceitful doings, a man shall seldom
hear of the like.

WISE. By this his doing, he showed how little he feared God, and
what little dread he had of his judgments. For all this carriage,
and all these words were by him premeditated evil; he knew he lied,
he knew he dissembled; yea, he knew that he made use of the name
of God, of religion, good men, and good books, but as a stalking-horse,
thereby the better to catch his game. In all this his glorious
pretence of religion, he was but a glorious painted hypocrite, and
hypocrisy is the highest sin that a poor carnal wretch can attain
unto; it is also a sin that most dareth God, and that also bringeth
the greater damnation. Now was he a whited wall, now was he a
painted sepulchre (Matt 23:27). Now was he a grave that appeared
not (Luke 11:44). For this poor, honest, godly damsel, little
thought that both her peace and comfort, and estate, and liberty,
and person, and all, were going to her burial, when she was going
to be married to Mr. Badman; and yet so it was, she enjoyed herself
but little afterwards; she was as if she was dead and buried to
what she enjoyed before.

ATTEN. Certainly some wonderful judgment of God must attend and
overtake such wicked men as these.

WISE. You may be sure that they shall have judgment to the full,
for all these things, when the day of judgment is come. But as
for judgment upon them in this life, it doth not always come, no
not upon those that are worthy thereof. 'they that tempt God are
delivered, and they that work wickedness are set up' (Mal 3:15).
But they are reserved to the day of wrath; and then, for their
wickedness, God will repay them to their faces. 'The wicked is
reserved to the day of destruction; they shall be brought forth
to the day of wrath. Who shall declare his way to his face? and
who shall repay him what he hath done? Yet shall he be brought to
the grave, and shall remain in the tomb' (Job 21:30-32). That is,
ordinarily they escape God's hand in this life, save only a few
examples are made, that others may be cautioned, and take warning
thereby. But at the day of judgment they must be rebuked for their
evil with the lashes of devouring fire.

ATTEN. Can you give me no examples of God's wrath upon men that
have acted this tragical wicked deed of Mr. Badman.

WISE. Yes; Hamor and Shechem, and all the men of their city, for
attempting to make God and religion the stalking-horse to get Jacob's
daughters to wife, were together slain with the edge of the sword.
A judgment of God upon them, no doubt, for their dissembling in
that matter (Gen 34:1). All manner of lying and dissembling is
dreadful, but to make God and religion a disguise, therewith to
blind thy dissimulation from others' eyes, is highly provoking
to the Divine majesty. I knew one that dwelt not far off from our
town, that got him a wife as Mr. Badman got his; but he did not
enjoy her long; for one night as he was riding home from his
companions, where he had been at a neighbouring town, his horse
threw him to the ground, where he was found dead at break of day;
frightfully and lamentably mangled with his fall, and besmeared
with his own blood.

ATTEN. Well, but pray return again to Mr. Badman; how did he carry
it to his wife, after he was married to her?

WISE. Nay, let us take things along as we go. He had not been
married but a little while, but his creditors came upon him for
their money. He deferred them a little while, but at last things
were come to that point that pay he must, or must do worse; so
he appointed them a time, and they came for their money, and he
payed them down with her money, before her eyes, for those goods
that he had profusely spent among his whores long before, besides
the portion that his father gave him, to the value of two hundred
pounds.

ATTEN. This beginning was bad, but what shall I say? It was like
Mr. Badman himself. Poor woman! this was but a bad beginning for
her; I fear it filled her with trouble enough, as I think such a
beginning would have done one perhaps much stronger than she.

WISE. Trouble, aye, you may be sure of it, but now it was too late
to repent; she should have looked better to herself when being
wary would have done her good; her harms may be an advantage to
others that will learn to take heed thereby, but for herself, she
must take what follows, even such a life now as Mr. Badman her
husband will lead her, and that will be bad enough.

ATTEN. This beginning was bad, and yet I fear it was but the
beginning of bad.

WISE. You may be sure that it was but the beginning of badness, for
other evils came on apace; as, for instance, it was but a little
while after he was married, but he hangs his religion upon the
hedge, or rather dealt with it as men deal with their old clothes,
who cast them off, or leave them to others to wear; for his part
he would be religious no longer.

Now therefore he had pulled off his vizard, and began to show
himself in his old shape, a base, wicked, debauched fellow; and
now the poor woman saw that she was betrayed indeed, now also his
old companions begin to flock about him, and to haunt his house
and shop as formerly. And who with them but Mr. Badman? And who
with him again but they?

Now those good people that used to company with his wife began to
be amazed and discouraged, also he would frown and glout[36] upon
them as if he abhorred, the appearance of them, so that in little
time he drove all good company from her, and made her sit solitary
by herself. He also began now to go out a-nights to those drabs
who were his familiars before, with whom he would stay sometimes
till midnight, and sometimes till almost morning, and then would
come home as drunk as a swine: and this was the course of Mr.
Badman.




CHAPTER VII.

[HE THROWS OFF THE MASK AND CRUELLY TREATS HIS WIFE.]

Now when he came home in this case, if his wife did but speak a work
to him about where he had been and why he had so abused himself,
though her words were spoken in never so much meekness and love,
then she was whore, and bitch, and jade! and it was well if she
missed his fingers and heels. Sometimes also he would bring his
punks home to his house, and woe be to his wife when they were
gone if she did not entertain them with all varieties possible,
and also carry it lovingly to them. Thus this good woman was made
by Badman, her husband, to possess nothing but disappointments
as to all that he had promised her, or that she hoped to have at
his hands.

But that that added pressing weight to all her sorrow was that,
as he had cast away all religion himself, so he attempted, if
possible, to make her do so too. He would not suffer her to go
out to the preaching of the word of Christ, nor to the rest of his
appointments, for the health and salvation of her soul. He would
now taunt at and reflectingly speak of her preachers, and would
receive, yea, raise scandals of them, to her very great grief and
affliction.

Now she scarce durst go to an honest neighbour's house, or have
a good book in her hand, especially when he had his companions in
his house, or had got a little drink in his head. He would also,
when he perceived that she was dejected, speak tauntingly and
mockingly to her in the presence of his companions, calling of her
his religious wife, his demure dame, and the like, also he would
make a sport of her among his wanton ones abroad.

If she did ask him, as sometimes she would, to let her go out to a
sermon, he would in a churlish manner reply, Keep at home, keep
at home and look to your business, we cannot live by hearing
of sermons. If she still urged that he would let her go, then he
would say to her, Go if you dare. He would also charged her with
giving of what he had to her ministers, when, vile wretch, he had
spent it on his vain companions before. This was the life that Mr.
Badman's good wife lived, within few months after he had married
her.

ATTEN. This was a disappointment indeed.

WISE. A disappointment indeed, as ever I think poor woman had.
One would think that the knave might a little let her have had her
will since it was nothing but to be honest, and since she brought
him so sweet, so lumping a portion--for she brought hundreds into
his house--I say, one would think he should have let her had her
own will a little, since she desired it only in the service and
worship of God; but could she win him to grant her that? No, not
a bit, if it would have saved her life. True, sometimes she would
steal out when he was from home, or on a journey, or among his
drunken companions, but with all privacy imaginable; and, poor
woman, this advantage she had she carried it so to all her neighbours
that, though many of them were but carnal, yet they would not
betray her, or tell of her going out to the Word if they saw it,
but would rather endeavor to hide it from Mr. Badman himself.

ATTEN. This carriage of his to her was enough to break her heart.

WISE. It was enough to do it indeed, yea, it did effectually do
it. It killed her in time, yea, it was all the time a killing of
her. She would oftentimes, when she sat by herself, thus mournfully
bewail her condition:--'Woe is me that I sojourn in Meshech,' and
'that I dwell in the tents of Kedar! My soul hath long dwelt with
him that hateth peace.' O 'what shall be given unto thee,' thou
'deceitful tongue?' 'or what shall be done unto thee, thou false
tongue?' (Psa 120). I am a woman grieved in spirit, my husband has
bought me and sold me for his lusts. It was not me, but my money
that he wanted; O that he had had it, so I had had my liberty! This
she said, not of contempt of his person, but of his conditions,[37]
and because she saw that, by his hypocritical tongue, he had brought
her not only almost to beggary, but robbed her of the Word of God.

ATTEN. It is a deadly thing, I see, to be unequally yoked with
unbelievers. If this woman had had a good husband, how happily
might they have lived together! Such an one would have prayed for
her, taught her, and also would have encouraged her in the faith
and ways of God; but now, poor creature, instead of this there is
nothing but the quite contrary.

WISE. It is a deadly thing indeed, and therefore, by the Word of
God, his people are forbid to be joined in marriage with them.
'Be ye not,' saith it, 'unequally yoked together with unbelievers:
for what fellowship hath righteousness with unrighteousness? and
what communion hath light with darkness? And what concord hath
Christ with Belial? or what part hath he that believeth with an
infidel? and what agreement hath the temple of God with idols?'
(2 Cor 6:14-16). There can be no agreement where such matches are
made; even God himself hath declared the contrary from the beginning
of the world. 'I,' says he, 'will put enmity between thee and the
woman, and between thy seed and her seed' (Gen 3:15). Therefore he
saith in another place they can mix no better than iron and clay
(Dan 2:43). I say they cannot agree, they cannot be one, and
therefore they should be aware at first, and not lightly receive
such into their affections. God has often made such matches bitter,
especially to his own. Such matches are, as God said of Eli's sons
that were spared, to consume the eyes and to grieve the heart.
O! the wailing and lamentation that they have made that have been
thus yoked, especially if they were such as would be so yoked
against their light and good counsel to the contrary.

ATTEN. Alas! he deluded her with his tongue, and feigned reformation.

WISE. Well, well, she should have gone more warily to work. What
if she had acquainted some of her best, most knowing, and godly
friends therewith? What if she had engaged a godly minister or two
to have talked with Mr. Badman? Also, what if she had laid wait
round about him, to espy if he was not otherwise behind her back
than he was before her face? And besides I verily think--since
in the multitude of counsellors there is safety--that if she had
acquainted the congregation with it, and desired them to spend some
time in prayer to God about it, and if she must have had him, to
have received him as to his godliness upon the judgment of others,
rather than her own--she knowing them to be godly and judicious and
unbiased men--she had had more peace all her life after, than to
trust to her own poor, raw, womanish judgment as she did. Love is
blind, and will see nothing amiss where others may see a hundred
faults. Therefore I say she should not have trusted to her own
thoughts in the matter of his goodness.

As to his person, there she was fittest to judge, because she
was to be the person pleased, but as to his godliness, there the
Word was the fittest judge, and they that could best understand
it, because God was therein to be pleased. I wish that all young
maidens will take heed of being beguiled with flattering words,
with feigning and lying speeches, and take the best way to preserve
themselves from being bought and sold by wicked men as she was,
lest they repent with her, when, as to this, repentance will do
them no good, but for their unadvisedness go sorrowing to their
graves.

ATTEN. Well things are past with this poor woman and cannot be
called back, let others beware by her misfortunes, lest they also
fall into her distress.

WISE. That is the thing that I say, let them take heed, lest for
their unadvisedness they smart, as this poor woman has done. And
ah! methinks, that they that yet are single persons, and that are
tempted to marry to such as Mr. Badman, would, to inform and warn
themselves in this matter before they entangle themselves, but
go to some that already are in the snare, and ask them how it is
with them, as to the suitable or unsuitableness of their marriage,
and desire their advice. Surely they would ring such a peal in
their ears about the unequality, unsuitableness, disadvantages,
and disquietments, and sins that attend such marriages, that
would make them beware as long as they live. But the bird in the
air knows not the notes of the bird in the snare until she comes
thither herself. Besides, to make up such marriages, Satan and
carnal reason, and lust, or at least inconsiderateness, has the
chiefest hand; and where these things bear sway, designs, though
never so destructive, will go headlong on; and therefore I fear that
but little warning will be taken by young girls at Mr. Badman's
wife's affliction.

ATTEN. But are there no dissuasive arguments to lay before such,
to prevent their future misery?

WISE. Yes: there is the law of God, that forbiddeth marriage with
unbelievers. These kind of marriages also are condemned even by
irrational creatures. 1. It is forbidden by the law of God, both
in the Old Testament and in the New. 1. In the Old. Thou shalt not
'make marriages with them; thy daughter thou shalt not give unto
his son, nor his daughter shalt thou take unto thy son' (Deut
7:3). 2. In the New Testament it is forbidden. 'Be ye not unequally
yoked together with unbelievers,' let them marry to whom they
will, 'only in the Lord' (2 Cor 6:14-16; 1 Cor 7:39).

Here now is a prohibition, plainly forbidding the believer to
marry with the unbeliever, therefore they should not do it. Again,
these unwarrantable marriages are, as I may so say, condemned by
irrational creatures, who will not couple but with their own sort.
Will the sheep couple with a dog, the partridge with a crow, or
the pheasant with an owl? No, they will strictly tie up themselves
to those of their own sort only. Yea, it sets all the world a
wondering, when they see or hear the contrary. Man only is most
subject to wink at, and allow of these unlawful mixtures of men
and women; because man only is a sinful beast, a sinful bird,
therefore he, above all, will take upon him, by rebellious actions,
to answer, or rather to oppose and violate the law of his God and
Creator; nor shall these or other interrogatories, What fellowship?
what concord? what agreement? what communion can there be in such
marriages? be counted of weight or thought worth the answering by
him,

But further, the dangers that such do commonly run themselves
into, should be to others a dissuasive argument to stop them from
doing the like: for besides the distresses of Mr. Badman's wife,
many that have had very hopeful beginnings for heaven, have, by
virtue of the mischiefs that have attended these unlawful marriages,
miserably and fearfully miscarried. Soon after such marriages,
conviction, the first step towards heaven, hath ceased; prayer, the
next step towards heaven, hath ceased; hungerings and thirstings
after salvation, another step towards the kingdom of heaven, hath
ceased. In a word, such marriages have estranged them from the
Word, from their godly and faithful friends, and have brought them
again into carnal company, among carnal friends, and also into
carnal delights, where, and with whom, they have in conclusion
both sinfully abode, and miserably perished.

And this is one reason why God hath forbidden this kind of unequal
marriages. 'For they,' saith he, meaning the ungodly, 'will turn
away thy son from following me, that they may serve other gods;
so will the anger of the Lord be kindled against you, and destroy
thee suddenly' (Deut 7:4). Now mark, there were some in Israel,
that would notwithstanding this prohibition, venture to marry
to the heathens and unbelievers. But what followed? 'They served
their idols, they sacrificed their sons and their daughters unto
devils. Thus were they defiled with their own works, and went a
whoring with their own inventions; therefore was the wrath of the
Lord kindled against his people, insomuch that he abhorred his
own inheritance' (Psa 106:36-40).

ATTEN. But let us return again to Mr. Badman; had he any children
by his wife?

WISE. Yes, seven.

ATTEN. I doubt they were but badly brought up.

WISE. One of them loved its mother dearly, and would constantly
hearken to her voice. Now that child she had the opportunity to
instruct in the principles of Christian religion, and it became
a very gracious child. But that child Mr. Badman could not abide,
he would seldom afford it a pleasant word, but would scowl and
frown upon it, speak churlishly and doggedly to it, and though,
as to nature, it was the most feeble of the seven, yet it oftenest
felt the weight of its father's fingers. Three of his children
did directly follow his steps, and began to be as vile as, in his
youth, he was himself. The other that remained became a kind of
mongrel[38] professors, not so bad as their father, nor so good as
their mother, but were betwixt them both. They had their mother's
notions, and their father's actions, and were much like those that
you read of in the book of Nehemiah; these children were half of
Ashdod, 'and could not speak in the Jews' language, but according
to the language of each people' (Neh 13:24).

ATTEN. What you say in this matter is observable, and if I take
not my mark amiss, it often happeneth after this manner where such
unlawful marriages are contracted.

WISE. It sometimes doth so, and the reason, with respect to their
parents, is this. Where the one of the parents is godly, and the
other ungodly and vile, though they can agree in begetting of
children, yet they strive for their children when they are born.
The godly parent strives for the child, and by prayers, counsel,
and good examples, labours to make it holy in body and soul,
and so fit for the kingdom of heaven; but the ungodly would have
it like himself, wicked, and base, and sinful; and so they both
give instructions accordingly. Instructions did I say? yea, and
examples too according to their minds. Thus the godly, as Hannah,
is presenting her Samuel unto the Lord: but the ungodly, like them
that went before them, are for offering their children to Moloch,
to an idol, to sin, to the devil, and to hell. Thus one hearkeneth
to the law of their mother and is preserved from destruction, but
as for the other, as their fathers did, so do they. Thus did Mr.
Badman and his wife part some of their children betwixt them; but
as for the other three that were, as it were, mongrels, betwixt
both, they were like unto those that you read of in Kings, they
feared the Lord, but served their own idols (2 Kings 17). They
had, as I said, their mother's notions, and I will add, profession
too; but their father's lusts, and something of his life. Now
their father did not like them, because they had their mother's
tongue; and the mother did not like them because they had still
their father's heart and life; nor were they indeed fit company
for good or bad. The good would not trust them because they were
bad, the bad would not trust them because they were good; namely,
the good would not trust them because they were bad in their lives,
and the bad would not trust them because they were good in their
words. So they were forced with Esau to join in affinity with
Ishmael; to wit, to look out a people that were hypocrites like
themselves, and with them they matched, and lived, and died.

ATTEN. Poor woman, she could not but have much perplexity.

WISE. Yea, and poor children, that ever they were sent into the
world as the fruit of the loins, and under the government of such
a father as Mr. Badman.

ATTEN. You say right, for such children lie almost under all manner
of disadvantages: but we must say nothing, because this also is
the sovereign will of God.

WISE. We may not by any means object against God; yet we may talk
of the advantages and disadvantages that children have by having
for their parents such as are either godly or the contrary.

ATTEN. You say right, we may so, and pray now, since we are about
it, speak something in brief unto it, that is, unto this: what
advantage those children have above others, that have for their
parents such as indeed are godly?

WISE. So I will, only I must first premise these two or three
things. 1. They have not the advantage of election for their fathers'
sakes. 2. They are born as others, the children of wrath, though
they come of godly parents. 3. Grace comes not unto them as an
inheritance, because they have godly parents. These things premised
I shall now proceed.

1. The children of godly parents are the children of many prayers.
They are prayed for before, and prayed for after they are born;
and the prayer of a godly father and godly mother doth much. 2.
They have the advantage of what restraint is possible, from what
evils their parents see them inclinable to, and that is a second
mercy. 3. They have the advantage of godly instruction, and of
being told which be and which be not the right ways of the Lord.
4. They have also those ways commended unto them, and spoken well
of in their hearing, that are good. 5. Such are also, what may be
kept out of evil company, from evil books, and from being taught
the way of swearing, lying, and the like, as sabbath-breaking,
and mocking at good men and good things, and this is a very great
mercy. 6. They ave also the benefit of a godly life set before
them doctrinally by their parents, and that doctrine backed with
a godly and holy example. And all these are very great advantages.

Now all these advantages the children of ungodly parents want;
and so are more in danger of being carried away with the error of
the wicked. For ungodly parents neither pray for their children,
nor do nor can they heartily instruct them; they do not after a
godly manner restrain them from evil, nor do they keep them from
evil company. They are not grieved at, nor yet do they forewarn
their children to beware of such evil actions that are abomination
to God and to all good men. They let their children break the
sabbath, swear, lie, be wicked and vain. They commend not to their
children a holy life, nor set a good example before their eyes.
No, they do in all things contrary: estranging of their children
what they can, from the love of God and all good men, so soon as
they are born. Therefore it is a very great judgment of God upon
children, to be the offspring of base and ungodly men (Job 30:8).

ATTEN. Well, but before we leave Mr. Badman's wife and children,
I have a mind, if you please, to inquire a little more after one
thing, the which I am sure you can satisfy me in.

WISE. What is that?

ATTEN. You said a while ago that this Mr. Badman would not suffer
his wife to go out to hear such godly ministers as she liked, but
said, if she did, she had as good never come home any more. Did
he often carry it thus to her?

WISE. He did say so, he did often say so. This I told you then,
and had also then told you more, but that other things put me out.

ATTEN. Well said; pray, therefore, now go on.

WISE. So I will. Upon a time, she was, on a Lord's day, for going
to hear a sermon, and Mr. Badman was unwilling she should; but
she at that time, as it seems, did put on more courage than she
was wont; and, therefore, after she had spent upon him a great
many fair words and entreaties, if perhaps she might have prevailed
by them, but all to no purpose at all, at last she said she would
go, and rendered this reason for it: I have a husband, but also
a God; my God has commanded me, and that upon pain of damnation,
to be a continual worshipper of him, and that in the way of his
own appointments. I have a husband, but also a soul, and my soul
ought to be more unto me than all the world besides. This soul
of mine I will look after, care for, and, if I can, provide it a
heaven for its habitation. You are commanded to love me, as you
love your own body, and so do I love you; but I tell you true, I
prefer my soul before all the world, and its salvation I will seek
(Eph 5:28).[39]

At this, first he gave her an ugly wish, and then fell into
a fearful rage, and sware moreover that if she did go, he would
make both her and all her damnable brotherhood, for so he was
pleased to call them, to repent their coming thither.

ATTEN. But what should he mean by that?

WISE. You may easily guess what he meant. He meant he would turn
informer,[40] and so either weary out those that she loved from
meeting together to worship God, or make them pay dearly for their
so doing, the which, if he did, he knew it would vex every vein
of her tender heart.

ATTEN. But do you think Mr. Badman would have been so base?

WISE. Truly he had malice and enmity enough in his heart to do it,
only he was a tradesman; also he knew that he must live by his
neighbours, and so he had that little wit in his anger, that he
refrained himself and did it not. But, as I said, he had malice
and envy enough in his heart to have made him to do it, only he
thought it would worst him in his trade; yet these three things
he would be doing: 1. He would be putting of others on to molest
and abuse her friends. 2. He would be glad when he heard that any
mischief befel them. 3. And would laugh at her when he saw her
troubled for them. And now I have told you Mr. Badman's way as to
this.

ATTEN. But was he not afraid of the judgments of God that did fly
about at that time?

WISE. He regarded not the judgment nor mercy of God, for had
he at all done that he could not have done as he did. But what
judgments do you mean?

ATTEN. Such judgments, that if Mr. Badman himself had taken but
sober notice of, they might have made him a hung down his ears.

WISE. Why, have you heard of any such persons that the judgments
of God have overtaken.

ATTEN. Yes, and so, I believe, have you too, though you make so
strange about it.

WISE. I have so indeed, to my astonishment and wonder.

ATTEN. Pray, therefore, if you please, tell me what it is, as to
this, that you know; and then, perhaps, I may also say something
to you of the same.

WISE. In our town there was one W. S., a man of a very wicked
life; and he, when there seemed to be countenance given to it,
would needs turn informer. Well, so he did, and was as diligent in
his business as most of them could be; he would watch of nights,
climb trees, and range the woods of days, if possible, to find
out the meeters, for then they were forced to meet in the fields;
yea, he would curse them bitterly, and swear most fearfully what
he would do to them when he found them. Well, after he had gone
on like a bedlam in his course awhile, and had done some mischiefs
to the people, he was stricken by the hand of God, and that in
this manner: 1. Although he had his tongue naturally at will, now
he was taken with a flattering in his speech, and could not for
weeks together speak otherwise than just like a man that was drunk.
2. Then he was taken with a drauling, or slabbering at his mouth,
which slabber sometimes would hang at his mouth well nigh half-way
down to the ground. 3. Then he had such a weakness in the back
sinews of his neck, that ofttimes he could not look up before him,
unless he clapped his hand hard upon his forehead, and held up
his head that way, by strength of hand. 4. After this his speech
went quite away, and he could speak no more than a swine or a
bear. Therefore, like one of them, he would gruntle and make an
ugly noise, according as he was offended, or pleased, or would
have anything done, &c.

In this posture he continued for the space of half a year or
thereabouts, all the while otherwise well, and could go about his
business, save once that he had a fall from the bell as it hangs
in our steeple, which it was a wonder it did not kill him. But
after that he also walked about, until God had made a sufficient
spectacle of his judgment of his sin, and then on a sudden he was
stricken, and died miserably; and so there was an end of him and
his doings.

I will tell you of another. About four miles from St. Neots, there
was a gentleman had a man, and he would needs be an informer,
and a lusty young man he was. Well, an informer he was, and did
much distress some people, and had perfected his informations so
effectually against some, that there was nothing further to do but
for the constables to make distress on the people, that he might
have the money or goods; and, as I heard, he hastened them much
to do it. Now, while he was in the heat of his work, as he stood
one day by the fire-side, he had, it should seem, a mind to a sop
in the pan, for the spit was then at the fire, so he went to make
him one; but behold, a dog, some say his own dog, took distaste
at something, and bit his master by the leg; the which bite,
notwithstanding all the means that was used to cure him, turned,
as was said, to a gangrene; however, that wound was his death, and
that a dreadful one too. For my relator said that he lay in such
a condition by this bite, as the beginning, until his flesh rotted
from off him before he went out of the world. But what need I
instance in particular persons; when the judgment of God against
this kind of people was made manifest, I think I may say, if not
in all, yet in most of the counties in England where such poor
creatures were. But I would, if it had been the will of God, that
neither I nor anybody else, could tell you more of these stories;
true stories, that are neither lie nor romance.

ATTEN. Well, I also heard of both these myself, and of more too,
as remarkable in their kind as these, if I had any list to tell
them; but let us leave those that are behind to others, or to the
coming of Christ, who then will justify or condemn them, as the
merit of their work shall require; or if they repented, and found
mercy, I shall be glad when I know it, for I wish not a curse to
the soul of mine enemy.

WISE. There can be no pleasure in the telling of such stories,
though to hear of them may do us a pleasure. They may put us in
mind that there is a God that judgeth in the earth, and that doth
not always forget nor defer to hear the cry of the destitute; they
also carry along with them both caution and counsel to those that
are the survivors of such. Let us tremble at the judgments of
God, and be afraid of sinning against him, and it shall be our
protection. It shall go well with them that fear God, that fear
before him.

ATTEN. Well, Sir, as you have intimated, so I think we have, in
this place, spoken enough about these kind of men; if you please,
let us return again to Mr. Badman himself, if you have any more
to say of him.

WISE. More! we have yet scarce thoroughly begun with anything
that we have said. All the particulars are in themselves so full
of badness, that we have rather only looked in them, than indeed
said anything to them; but we will pass them and proceed. You have
heard of the sins of his youth, of his apprenticeship, and how he
set up, and married, and what a life he hath led his wife; and now
I will tell you some more of his pranks. He had the very knack
for knavery; had he, as I said before, been bound to serve an
apprenticeship to all these things, he could not have been more
cunning, he could not have been more artificial at it.

ATTEN. Nor perhaps so artificially neither. For as none can teach
goodness like to God himself, so, concerning sin and knavery,
none can teach a man it like the devil, to whom, as I perceive,
Mr. Badman went to school from his childhood to the end of his
life. But, pray, Sir, make a beginning.

WISE. Well, so I will. You may remember that I told you what a
condition he was in for money before he did marry, and how he got
a rich wife, with whose money he paid his debts. How, when he had
paid his debts, he having some money left, he sets up again as
briskly as ever, keeps a great shop, drives a great trade, and runs
again a great way into debt; but now not into the debt of one or
two, but into the debt of many, so that at last he came to owe
some thousands, and thus he went on a good while. And, to pursue
his ends the better, he begun now to study to please all men,
and to suit himself to any company; he could now be as they, say
as they, that is, if he listed; and then he would list, when he
perceived that by so doing he might either make them his customers
or creditors for his commodities. If he dealt with honest men,
as with some honest men he did, then he would be as they, talk as
they, seem to be sober as they, talk of justice and religion as
they, and against debauchery as they; yea, and would too seem
to show a dislike of them that said, did, or were otherwise than
honest.

Again, when he did light among those that were bad, then he would
be as they, but yet more close and cautiously, except they were
sure of his company. Then he would carry it openly, be as they,
say, damn them and sink them[41] as they. If they railed on good
men, so could he; if they railed on religion, so could he; if
they talked beastly, vainly, idly, so would he; if they were for
drinking, swearing, whoring, or any the like villainies, so was
he. This was now the path he trod in, and could do all artificially
as any man alive. And now he thought himself a perfect man, he
thought he was always a boy till now. What think you now of Mr.
Badman?

ATTEN. Think! why I think he was an atheist; for no man but an
atheist can do this. I say it cannot be but that the man that is
such as this Mr. Badman must be a rank and stinking atheist, for
he that believes that there is either God or devil, heaven or
hell, or death and judgment after, cannot do as Mr. Badman did; I
mean if he could do these things without reluctancy and check of
conscience, yea, if he had not sorrow and remorse for such abominable
sins as these.

WISE. Nay, he was so far off from reluctances and remorse of
conscience for these things, that he counted them the excellency
of his attainments, the quintessence of his wit, his rare and
singular virtues, such as but few besides himself could be the
masters of. Therefore, as for those that made boggle and stop at
things, and that could not in conscience, and for fear of death
and judgment, do such things as he, he would call them fools and
noddies,[42] and charge them for being frighted with the talk of
unseen bugbears, and would encourage them, if they would be men
indeed, to labour after the attainment of this his excellent art.
He would oftentimes please himself with the thoughts of what he
could do in this matter, saying within himself, I can be religious
and irreligious, I can be anything or nothing; I can swear, and
speak against swearing; I can lie, and speak against lying; I can
drink, wench, be unclean, and defraud, and not be troubled for it.
Now I enjoy myself, and am master of mine own ways, and not they
of me. This I have attained with much study, great care, and more
pains. But this his talk should be only with himself, to his wife,
who he knew durst not divulge it, or among his intimates, to whom
he knew he might say any thing.

ATTEN. Did I call him before an atheist? I may call him now a
devil, or a man possessed with one, if not with many. I think that
there cannot be found in every corner such a one as this. True,
it is said of king Ahaz that he sinned more and more (2 Chron
28:22). And of Ahab, that he sold 'himself to work wickedness'
(1 Kings 21:25). And of the men of Sodom, that they 'were sinners
before the Lord exceedingly' (Gen 13:13).

WISE. An atheist he was no doubt, if there be such a thing as
an atheist in the world; but for all his brags of perfection and
security in his wickedness, I believe that at times God did let
down fire from heaven into his conscience (Job 21:17). True, I
believe he would quickly put it out again, and grow more wicked
and desperate afterward, but this also turned to his destruction,
as afterward you may hear.

But I am not of your mind to think that there are but few such
in the world, except you mean as to the degree of wickedness unto
which he had attained. For otherwise, no doubt, there is abundance of
such as he; men of the same mind, of the same principles, and of
the same conscience too, to put them into practice. Yea, I believe
that there are many that are endeavouring to attain to the same
pitch of wickedness, and all them are such as he in the judgment
of the law, nor will their want of hellish wit to attain thereto
excuse them at the day of judgment. You know that in all science
some are more arch than some, and so it is in the art as well as
in the practice of wickedness, some are two-fold and some seven-fold
more the children of hell than others--and yet all the children
of hell--else they would all be masters, and none scholars in the
school of wickedness. But there must be masters, and there must
be learners; Mr. Badman was a master in this art, and therefore
it follows that he must be an arch and chief one in that mystery.

ATTEN. You are in the right, for I perceive that some men, though
they desire it, are not so arch in the practice thereof as others,
but are, as I suppose they call them, fools and dunces to the rest,
their heads and capacities will not serve them to act and do so
wickedly. But Mr. Badman wanted not a wicked head to contrive, as
well as a wicked heart to do his wickedness.

WISE. True, but yet I say such men shall at the day of judgment be
judged, not only for what they are, but also for what they would
be. For if 'the thought of foolishness is sin,' doubtless the
desire of foolishness is more sin; and if the desire be more, the
endeavour after it must needs be more and more (Psa 24:9). He
then that is not an artificial atheist and transgressor, yet if he
desires to be so, if he endeavoureth to be so, he shall be judged
and condemned to hell for such a one. For the law judgeth men,
as I said, according to what they would be. He that 'looketh on a
woman to lust after her, hath committed adultery with her already
in his heart' (Matt 5:28). By the same rule, he that would steal
doth steal he that would cheat, doth cheat; he that would swear,
doth swear; and he that would commit adultery, doth do so. For God
judgeth men according to the working of their minds, and saith,
'As he thinketh, so is he' (Prov 23:7). That is, so is he in
his heart, in his intentions, in his desires, in his endeavours;
and God's law, I say, lays hold of the desires, intentions, and
endeavours, even as it lays hold of the act of wickedness itself
(Matt 5; Rom 7:7). A man then that desires to be as bad as Mr.
Badman, and desires to be so wicked have many in their hearts,
though he never attains to that proficiency in wickedness as he,
shall be judged for as bad a man as he, because it was in his
desires to be such a wicked one.

ATTEN. But this height of wickedness in Mr. Badman will not yet
out of my mind. This hard, desperate, or, what shall I call it,
diabolical frame of heart, was in him a foundation, a ground-work
to all acts and deeds that were evil.

WISE. The heart, and the desperate wickedness of it, is the foundation
and ground-work of all. Atheism, professed and practical, spring
both out of the heart, yea, and all manner of evil besides. For
they be not bad deeds that make a bad man, but he is already a
bad man that doth bad deeds. A man must be wicked before he can
do wickedness. 'Wickedness proceedeth form the wicked' (1 Sam
24:13). It is an evil tree that bars evil fruit. Men gather no
grapes of thorns; the heart therefore must be evil before the man
can do evil, and good before the man doth good (Matt 7:16-18).

ATTEN. Now I see the reason why Mr. Badman was so base as to get
a wife by dissimulation, and to abuse her so like a villain when
he had got her, it was because he was before, by a wicked heart,
prepared to act wickedness.

WISE. You may be sure of it, 'For from within, out of the heart
of men, proceed evil thoughts, adulteries, fornications, murders,
thefts, covetousness, wickedness, deceit, lasciviousness, an evil
eye, blasphemy, pride, foolishness: all these things come from
within and defile the man' (Mark 7:20-23). And a man, as his
naughty mind inclines him, makes use of these, or any of these, to
gratify his lust, to promote his designs, to revenge his malice,
to enrich, or to wallow himself in the foolish pleasures and
pastimes of this life. And all these did Mr. Badman do, even to
the utmost, if either opportunity, or purse, or perfidiousness,
would help him to the obtaining of his purpose.

ATTEN. Purse! why he could not but have purse to do almost what
he would, having married a wife with so much money.

WISE. Hold you there; some of Mr. Badman's sins were costly, as
his drinking, and whoring, and keeping other bad company; though
he was a man that had ways too many to get money, as well as ways
too many to spend it.

ATTEN. Had he then such a good trade, for all he was such a bad
man? Or was his calling so gainful to him as always to keep his
purse's belly full, though he was himself a great spender?

WISE. No, it was not his trade that did it, though he had a pretty
trade too. He had another way to get money, and that by hatfuls
and pocketfuls at a time.

ATTEN. Why I trow he was no highwayman, was he?

WISE. I will be sparing in my speech as to that, though some have
muttered as if he could ride out now and then, about nobody but
himself knew what, over night, and come home all dirty and weary
next morning. But that is not the thing I aim at.

ATTEN. Pray let me know it, if you think it convenient that I
should.




CHAPTER VIII.

[BADMAN IS A BANKRUPT, AND GETS BY IT 'HATFULS OF MONEY.']

WISE. I will tell you; it was this, he had an art to break, and
get hatfuls of money by breaking.

ATTEN. But what do you mean by Mr. Badman's breaking? You speak
mystically, do you not?

WISE. No, no, I speak plainly. Or, if you will have it in plainer
language, it is this;--when Mr. Badman had swaggered and whored
away most of his wife's portion, he began to feel that he could
not much longer stand upon his legs in this course of life and
keep up his trade and repute--such as he had--in the world, but
by the new engine of breaking. Wherefore upon a time he gives a
great and sudden rush into several men's debts, to the value of
about four or five thousand pounds, driving at the same time a
very great trade, by selling many things for less than they cost
him, to get him custom, therewith to blind his creditors' eyes.
His creditors therefore seeing that he had a great employ, and
dreaming that it must needs at length turn to a very good account
to them, trusted him freely without mistrust, and so did others
too, to the value of what was mentioned before. Well, when Mr.
Badman had well feathered his nest with other men's goods and
money, after a little time he breaks. And by and by it was noised
abroad that Mr. Badman had shut up shop, was gone, and could
trade no longer. Now by that time his breaking was come to his
creditors' ears, he had by craft and knavery made so sure of what
he had, that his creditors could not touch a penny. Well, when he
had done, he sends his mournful sugared letters to his creditors,
to let them understand what had happened unto him, and desired them
not to be severe with him, for he bore towards all men an honest
mind, and would pay so far as he was able. Now he sends his letters
by a man confederate with him, who could make both the worst and
best of Mr. Badman's case; the best for Mr. Badman and the worst
for his creditors. So when he comes to them he both bemoans them
and condoles Mr. Badman's condition, telling of them that, without
a speedy bringing of things to a conclusion, Mr. Badman would be
able to make them no satisfaction, but at present he both could
and would, and that to the utmost of his power, and to that end
he desired that they would come over to him. Well, his creditors
appoint him a time and come over, and he, meanwhile, authorizes
another to treat with them, but will not be seen himself, unless
it was on a Sunday, lest they should snap him with a writ. So
his deputed friend treats with them about their concern with Mr.
Badman, first telling them of the great care that Mr. Badman took
to satisfy them and all men for whatsoever he owed, as far as in
him lay, and how little he thought a while since to be in this
low condition. He pleaded also the greatness of his charge, the
greatness of taxes, the badness of the times, and the great losses
that he had by many of his customers; some of which died in his
debt, others were run away, and for many that were alive he never
expected a farthing from them. Yet nevertheless he would show
himself an honest man, and would pay as far as he was able; and
if they were willing to come to terms, he would make a composition
with them, for he was not able to pay them all. The creditors asked
what he would give? It was replied, Half-a-crown in the pound.
At this they began to huff, and he to renew his complaint and
entreaty, but the creditors would not hear, and so for that time
their meeting without success broke up. But after his creditors
were in cool blood, and admitting of second thoughts, and fearing
lest delays should make them lose all, they admit of a second
debate, come together again, and, by many worlds and great ado, they
obtained five shillings in the pound. So the money was produced,
releases and discharges drawn, signed, and sealed, books crossed,
and all things confirmed; and then Mr. Badman can put his head out
a doors again, and be a better man than when he shut up shop, by
several thousands of pounds.[43]

ATTEN. And did he do thus indeed?

WISE. Yes, once and again. I think he brake twice or thrice.

ATTEN. And did he do it before he had need to do it?

WISE. Need! What do you mean by need? There is no need at any time
for a man to play the knave. He did it of a wicked mind, to defraud
and beguile his creditors. He had wherewithal of his father, and
also by his wife, to have lived upon, with lawful labour, like an
honest man. He had also, when he made this wicked break, though
he had been a profuse and prodigal spender, to have paid his
creditors their own to a farthing. But had he done so, he had not
done like himself, like Mr. Badman; had he, I say, dealt like an
honest man, he had then gone out of Mr. Badman's road. He did
it therefore of a dishonest mind, and to a wicked end; to wit,
that he might have wherewithal, howsoever unlawfully gotten, to
follow his cups and queans,[44] and to live in the full swing of
his lusts, even as he did before.

ATTEN. Why this was a mere cheat.

WISE. It was a cheat indeed. This way of breaking, it is nothing
else but a more neat way of thieving, of picking of pockets, of
breaking open of shops, and of taking from men what one has nothing
to do with. But though it seem easy, it is hard to learn; no man
that has conscience to God or man, can ever be his crafts-master
in this hellish art.

ATTEN. O! Sir! What a wicked man was this!

WISE. A wicked man indeed. By this art he could tell how to make
men send their goods to his shop, and then be glad to take a penny
for that which he had promised, before it came thither, to give
them a groat: I say, he could make them glad to take a crown for
a pound's worth, and a thousand for that for which he had promised
before to give them four thousand pounds.

ATTEN. This argueth that Mr. Badman had but little conscience.

WISE. This argued that Mr. Badman had no conscience at all; for
conscience, the least spark of a good conscience, cannot endure
this.

ATTEN. Before we go any further in Mr. Badman's matters, let
me desire you, if you please, to give me an answer to these two
questions. 1. What do you find in the Word of God against such a
practice as this of Mr. Badman's is? 2. What would you have a man
do that is in his creditor's debt, and can neither pay him what
he owes him, nor go on in a trade any longer?

WISE. I will answer you as well as I can. And first, to the first
of your questions; to wit, What I find in the Word of God against
such a practice as this of Mr. Badman's is.

The Word of God doth forbid this wickedness; and to make it the
more odious in our eyes, it joins it with theft and robbery. 'Thou
shalt not,' says God, 'defraud thy neighbour, neither rob him'
(Lev 19:13). Thou shalt not defraud, that is, deceive or beguile.
Now thus to break, is to defraud, deceive and beguile; which is,
as you see, forbidden by the God of heaven: 'Thou shalt not defraud
thy neighbour, neither rob him.' It is a kind of theft and robbery,
thus to defraud, and beguile. It is a vilely robbing of his shop,
and picking of his pocket; a thing odious to reason and conscience,
and contrary to the law of nature. It is a designed piece of
wickedness, and therefore a double sin. A man cannot do this great
wickedness on a sudden, and through a violent assault of Satan.
He that will commit this sin, must have time to deliberate, that
by invention he may make it formidable, and that with lies and
high dissimulations. He that commits this wickedness, must first
hatch it upon his bed, beat his head about it, and lay his plot
strong. So that to the completing of such a wickedness, there must
be adjoined many sins, and they too must go hand in hand until it
be completed. But what saith the scripture? 'Let no man go beyond
and defraud his brother in any matter: because that the Lord is
the avenger of all such' (1 Thess 4:6). But this kind of breaking
is a going beyond my brother; this is a compassing of him about,
that I may catch him in my net; and as I said, an art to rob my
brother, and to pick his pocket, and that with his consent. Which
doth not therefore mitigate, but so much the more greaten, and make
odious the offence. For men that are thus wilily abused, cannot
help themselves; they are taken in a deceitful net. But God will
here concern himself, he will be the avenger, he will be the
avenger of all such either here, or in another world.

And this, the apostle testifies again, where he saith, 'But he that
doeth wrong, shall receive for the wrong which he hath done; and
there is no respect of persons' (Col 3:25). That is, there is
no man, be he what he will, if he will be guilty of this sin, of
going beyond, of beguiling of, and doing wrong to his brother,
but God will call him to an account for it, and will pay him with
vengeance for it too; for 'there is no respect of persons.'

I might add, that this sin of wronging, of going beyond, and
defrauding of my neighbour, it is like that first prank that the
devil played with our first parents, as the altar that Uriah
built of Ahaz, was taken from the fashion of that that stood at
Damascus, to be the very pattern of it. The serpent beguiled me,
says Eve; Mr. Badman beguiles his creditors. The serpent beguiled
Eve with lying promises of gain; and so did Mr. Badman beguile his
creditors. The serpent said one thing and meant another, when he
beguiled Eve; and so did Mr. Badman when he beguiled his creditors.

That man therefore that doth thus deceive and beguile his neighbour,
imitateth the devil; he taketh his examples from him, and not from
God, the Word, or good men; and this did Mr. Badman.

And now to your second question; to wit, what I would have a man
do that is in his creditor's debt, and that can neither pay him,
nor go on in a trade any longer?

Answ. First of all. If this be his case, and he knows it, let him
not run one penny further in his creditors' debt, for that cannot
be done with good conscience. He that knows he cannot pay, and yet
will run into debt; does knowingly wrong and defraud his neighbour,
and falls under that sentence of the Word of God, 'The wicked
borroweth, and payeth not again' (Psa 37:21). Yea, worse, he
borrows, though at the very same time he knows that he cannot pay
again. He doth also craftily take away what is his neighbour's.
That is therefore the first thing that I would propound to such;
let him not run any farther into his creditors' debt.

Secondly, After this, let him consider, how, and by what means he
was brought into such a condition that he could not pay his just
debts. To wit, whether it was by his own remissness in his calling,
by living too high in diet or apparel, by lending too lavishingly
that which was none of his own, to his loss; or whether by the
immediate hand and judgment of God.

If by searching he finds that this is come upon him through
remissness in his calling, extravagancies in his family, or the
like; let him labour for a sense of his sin and wickedness, for
he has sinned against the Lord. First, in his being slothful in
business, and in not providing, to wit, of his own, by the sweat
of his brow, or other honest ways, for those of his own house (Rom
12:11; 1 Tim 5:8). And, secondly, in being lavishing in diet and
apparel in the family, or in lending to others that which was none
of his own. This cannot be done with good conscience. It is both
against reason and nature, and therefore must be a sin against
God. I say therefore, if thus this debtor hath done, if ever he
would live quietly in conscience, and comfortably in his condition
for the future, let him humble himself before God, and repent
of this his wickedness. For 'he that is slothful in his work, is
brother to him that is a great waster' (Prov 18:9). To be slothful
and a waster too, is to be as it were a double sinner.

But again, as this man should inquire into these things, so he
should also into this, How came I into this way of dealing in
which I have now miscarried? Is it a way that my parents brought
me up in, put me apprentice to, or that by providence I was first
thrust into? Or is it a way into which I have twisted myself, as
not being contented with my first lot, that by God and my parents
I was cast into? This ought duly to be considered, and if upon
search a man shall find that he is out of the place and calling
into which he was put by his parents, or the providence of God,
and has miscarried in a new way, that through pride and dislike of
his first state he has chose rather to embrace; his miscarriage
is his sin, the fruit of his pride, and a token of the judgment
of God upon him for his leaving of his first state. And for this
he ought, as for the former, to be humble and penitent before the
Lord,

But if by search, he finds that his poverty came by none of
these; if by honest search, he finds it so, and can say with good
conscience, I went not out of my place and state in which God by
his providence had put me; but have abode with God in the calling
wherein I was called, and have wrought hard, and fared meanly,
been civilly apparelled, and have not directly nor indirectly
made away with my creditors' goods; then has his fall come upon
him by the immediate hand of God, whether by visible or invisible
ways. For sometimes it comes by visible ways, to wit, by fire, by
thieves, by loss of cattle, or the wickedness of sinful dealers,
&c. And sometimes by means invisible, and then no man knows how;
we only see things are going, but cannot see by what way they
go. Well, now suppose that a man, by an immediate hand of God, is
brought to a morsel of bread, what must he do now?

I answer: His surest way is still to think, that this is the fruit
of some sin, though possibly not sin in the management of his
calling, yet of some other sin. 'God casteth away the substance
of the wicked' (Prov 10:3). Therefore let him still humble himself
before his God, because his hand is upon him, and say, What sin
is this, for which this hand of God is upon me? (1 Peter 5:6).
And let him be diligent to find it out, for some sin is the cause
of this judgment; for God 'doth not afflict willingly nor grieve
the children of men' (Lam 3:33). Either the heart is too much set
upon the world, or religion is too much neglected in thy family,
or something. There is a snake in the grass, a worm in the gourd;
some sin in thy bosom, for the sake of which God doth thus deal
with thee.

Thirdly, This thus done, let that man again consider thus with
himself: perhaps God is now changing of my condition and state in
the world; he has let me live in fashion, in fulness, and abundance
of worldly glory; and I did not to his glory improve, as I should,
that his good dispensation to me. But when I lived in full and fat
pasture, I did there lift up the heel (Deut 32:15). Therefore he
will now turn me into hard commons, that with leanness, and hunger,
and meanness, and want, I may spend the rest of my days. But let
him do this without murmuring and repining; let him do it in a
godly manner, submitting himself to the judgment of God. 'Let the
rich rejoice in that he is made low' (James 1:9,10).

This is duty, and it may be privilege to those that are under this
hand of God. And for thy encouragement to this hard work, for this
is a hard work, consider of these four things. 1. This is right
lying down under God's hand, and the way to be exalted in God's
time. When God would have Job embrace the dunghill, he embraces
it, and says, 'The Lord gave, and the Lord hath taken away, blessed
be the name of the Lord' (Job 1:21). 2. Consider, that there are
blessings also that attend a low condition, more than all the world
are aware of.[45] A poor condition has preventing mercy attending
of it. The poor, because they are poor, are not capable of sinning
against God as the rich man does (Psa 49:6). 3. The poor can more
clearly see himself preserved by the providence of God than the
rich, for he trusteth in the abundance of his riches. 4. It may be
God has made thee poor, because he would make thee rich. 'Hearken,
my beloved brethren, hath not God chosen the poor of this world,
rich in faith, and heirs of the kingdom which God hath promised
to them that love him?' (James 2:5).

I am persuaded if men upon whom this hand of God is, would thus
quietly lie down and humble themselves under it, they would find
more peace, yea more blessing of God attending them in it, than
the most of men are aware of. But this is a hard chapter, and
therefore I do not expect that many should either read it with
pleasure, or desire to take my counsel.

Having thus spoken to the broken man, with reference to his own
self, I will now speak to him as he stands related to his creditors.
In the next place therefore, let him fall upon the most honest
way of dealing with his creditors, and that I think must be this:

First, Let him timely make them acquainted with his condition,
and also do to them these three things. 1. Let him heartily and
unfeignedly ask them forgiveness for the wrong that he has done
them. 2. Let him proffer them ALL, and the whole ALL that ever he
has in the world; let him hide nothing, let him strip himself to
his raiment for them; let him not keep a ring, a spoon, or anything
from them. 3. If none of these two will satisfy them, let him
proffer them his body, to be at their dispose, to wit, either to
abide imprisonment at their pleasure, or to be at their service,
till by labour and travel he hath made them such amends as they
in reason think fit, only reserving something for the succour of
his poor and distressed family out of his labour, which in reason,
and conscience, and nature, he is bound also to take care of. Thus
shall he make them what amends he is able, for the wrong that he
hath done them in wasting and spending of their estates.

By thus doing, he submits himself to God's rod, commits himself
to the dispose of his providence; yea, by thus doing, he casteth
the lot of his present and future condition into the lap[46] of
his creditors, and leaves the whole dispose thereof to the Lord,
even as he shall order and incline their hearts to do with him
(Prov 16:33). And let that be either to forgive him, or to take
that which he hath for satisfaction, or to lay his body under
affliction, this way or that, according to law; can he, I say,
thus leave the whole dispose to God, let the issue be what it
will, that man shall have peace in his mind afterward. And the
comforts of that state, which will be comforts that attend equity,
justice, and duty, will be more unto him, because more according
to godliness, than can be the comforts that are the fruits of
injustice, fraudulency, and deceit. Besides, this is the way to
engage God to favour him by the sentence of his creditors; for
HE can entreat them to use him kindly, and he will do it when his
ways are pleasing in his sight (Jer 15:10,11). When a man's ways
please the Lord, he maketh even his enemies to be at peace with
him (Prov 16:7). And surely, for a man to seek to make restitution
for wrongs done to the utmost of his power, by what he is, has,
and enjoys in this world, is the best way, in that capacity, and
with reference to that thing, that a man can at this time be found
active in.

But he that doth otherwise, abides in his sin, refuses to be disposed
of by the providence of God, chooseth an high estate, though not
attained in God's way; when God's will is that he should descend
into a low one. Yea, he desperately saith in his heart and actions,
I will be mine own chooser, and that in mine own way, whatever
happens or follows thereupon.

ATTEN. You have said well, in my mind. But suppose now that Mr.
Badman was here, could he not object as to what you have said,
saying, Go and teach your brethren, that are professors, this
lesson, for they as I am are guilty of breaking; yea, I am apt to
think, of that which you call my knavish way of breaking, to wit,
of breaking before they have need to break. But if not so, yet
they are guilty of neglect in their calling, of living higher,
both in fare and apparel, than their trade or income will maintain.
Besides that they do break all the world very well knows, and that
they have the art to plead for a composition, is very well known
to men; and that is usual with them to hide their linen, their
plate, their jewels, and it is to be thought, sometimes money and
goods besides, is as common as four eggs a penny.[47] and thus
they beguile men, debauch their consciences, sin against their
profession, and make, it is to be feared, their lusts in all
this, and the fulfilling of them their end. I say, if Mr. Badman
was here to object thus unto you, what would be your reply?

WISE. What? Why I would say, I hope no good man, no man of good
conscience, no man that either feareth God, regardeth the credit
of religion, the peace of God's people, or the salvation of his
own soul, will do thus. Professors such, perhaps, there may be,
and who upon earth can help it? Jades there be of all colours. If
men will profess, and make their profession a stalking-horse to
beguile their neighbours of their estates, as Mr. Badman himself
did, when he beguiled her that now is with sorrow his wife, who
can help it? The churches of old were pestered with such, and
therefore no marvel if these perilous difficult times be so. But
mark how the apostle words it: 'Nay, ye do wrong, and defraud,
and that your brethren. Know ye not that the unrighteous shall not
inherit the kingdom of God? Be not deceived, neither fornicators,
nor idolators, nor adulterers, nor effeminate, nor abusers of
themselves with mankind, nor thieves, nor covetous, nor drunkards,
nor revilers, nor extortioners, shall inherit the kingdom of God'
(1 Cor 6:8-10; 2 Tim 3:1-5).

None of these shall be saved in this state, nor shall profession
deliver them from the censure of the godly, when they shall be
manifest such to be. But their profession we cannot help. How can
we help it, if men should ascribe to themselves the title of holy
ones, godly ones, zealous ones, self-denying ones, or any other
such glorious title? and while they thus call themselves, they
should be the veriest rogues for all evil, sin, and villainy
imaginable, who could help it? True, they are a scandal to
religion, a grief to the honest-hearted, an offence to the world,
and a stumbling-stone to the weak, and these offences have come,
do come, and will come, do what all the world can; but woe be to
them through whom they come (Matt 18:6-8). Let such professors
therefore be disowned by all true Christians, and let them be
reckoned among those base men of the world, which, by such actions,
they most resemble. They are Mr. Badman's kindred. For they are a
shame to religion, I say, these slithy,[48] rob-shop, pick-pocket
men, they are a shame to religion, and religious men should
be ashamed of them. God puts such an one among the fools of the
world, therefore let not Christians put them among those that are
wise for heaven. 'As the partridge sitteth on eggs, and hatcheth
them not, so he that getteth riches, and not by right, shall leave
them in the midst of his days, and at his end shall be a fool'
(Jer 17:11). And the man under consideration is one of these, and
therefore must look to fall by this judgment.

A professor! and practice such villainies as these! such a one
is not worthy to bear that name any longer. We may say to such as
the prophet spake to their like, to wit, to the rebellious that
were in the house of Israel: 'Go ye, serve ye every one his idols'
(Eze 20:39). If ye will not hearken to the law and testament of
God, to lead your lives hereafter: 'but pollute God's holy name
no more with your gifts, and with your idols.'

Go, professors, go; leave off profession, unless you will lead
your lives according to your profession. Better never profess,
than to make profession a stalking-horse to sin, deceit, to the
devil, and hell. The ground and rules of religion allow not any
such thing: 'receive us,' says the apostle, 'we have wronged no
man, we have corrupted no man, we have defrauded no man' (2 Cor
7:2). Intimating that those that are guilty of wronging, corrupting,
or defrauding of any, should not be admitted to the fellowship of
saints, no, nor into the common catalogue of brethren with them.
Nor can men with all their rhetoric, and eloquent speaking, prove
themselves fit for the kingdom of heaven, or men of good conscience
on earth. O that godly plea of Samuel: 'Behold here I am,' says
he, 'witness against me, before the Lord, and before his anointed,
whose ox have I taken? or whose ass have I taken? or whom have I
defrauded? whom have I oppressed?' &c. (1 Sam 12:3). This was to
do like a man of good conscience indeed (Matt 10:19). And in this
his appeal, he was so justified in the consciences of the whole
congregation, that they could not but with one voice, as with one
mouth, break out jointly, and say, 'Thou hast not defrauded us,
nor oppressed us' (Matt 10:4).

A professor, and defraud, away with him! A professor should not
owe any man anything but love. A professor should provide things,
not of other men's but of his own, of his own honest getting, and
that not only in the sight of God, but of all men; that he may
adorn the doctrine of God our Saviour in all things.

ATTEN. But suppose God should blow upon a professor in his estate
and calling, and he should be run out before he is aware, must he
be accounted to be like Mr. Badman, and lie under the same reproach
as he?

WISE. No: if he hath dutifully done what he could to avoid it. It
is possible for a ship to sink at sea, notwithstanding the most
faithful endeavour of the most skilful pilot under heaven. And
thus, as I suppose, it was with the prophet, that left his wife
in debt, to the hazarding the slavery of her children by the
creditors (2 Kings 4:1,2). He was no profuse man, nor one that
was given to defraud, for the text says he feared God; yet, as I
said, he was run out more than she could pay.

If God would blow upon a man, who can help it? (Hagg 1:9). And he
will do so sometimes, because he will change dispensations with
me, and because he will try their graces. Yea, also, because he
will overthrow the wicked with his judgments; and all these things
are seen in Job. But then the consideration of this should bid
men have a care that they be honest, lest this comes upon them
for their sin. It should also bid them beware of launching further
into the world, than in an honest way, by ordinary means, they can
godlily make their retreat; for the further in the greater fall.
It should also teach them to beg of God his blessing upon their
endeavours, their honest and lawful endeavours. And it should
put them upon a diligent looking to their steps, that if in their
going they should hear the ice crack, they may timely go back again.
These things considered, and duly put in practice, if God will
blow upon a man, then let him be content, and with Job embrace the
dunghill. Let him give unto all their dues, and not fight against
the providence of God, but humble himself rather under his mighty
hand, which comes to strip him naked and bare: for he that doth
otherwise fights against God; and declares that he is a stranger
to that of Paul; 'I know both how to be abased, and I know how to
abound; everywhere and in all things I am instructed both to be
full and to be hungry, both to abound and to suffer need' (Phil
4:12).

ATTEN. But Mr. Badman would not, I believe, have put this difference
betwixt things feigned and those that fall of necessity.

WISE. If he will not, God will, conscience will: and that not
thine own only, but the consciences of all those that have seen
the way, and that have known the truth of the condition of such
a one.

ATTEN. Well: let us at this time leave this matter, and return
again to Mr. Badman.

WISE. With all my heart will I proceed to give you a relation of
what is yet behind of his life, in order to our discourse of his
death.




CHAPTER IX.

[BADMAN'S FRAUDULENT DEALINGS TO GET MONEY.]

ATTEN. But pray, do it with as much brevity as you can.

WISE. Why, are you weary of my relating of things?

ATTEN. No: but it pleases me to hear a great deal in few words.

WISE. I profess myself not an artist that way, but yet, as briefly
as I can, I will pass through what of his life is behind; and
again I shall begin with his fraudulent dealing, as before I have
showed with his creditors, so now with his customers, and those
that he had otherwise to deal withal.

He dealt by deceitful weights and measures. He kept weights to
buy by, and weights to sell by; measures to buy by, and measures
to sell by: those he bought by were too big, those he sold by were
too little.

Besides, he could use a thing called slight of hand, if he had to
do with other men's weights and measures, and by that means make
them whether he did buy or sell, yea though his customer or chapman
looked on, turn to his own advantage.

Moreover, he had the art to misreckon men in their accounts,
whether by weight, or measure, or money, and would often do it to
his worldly advantage, and their loss. What say you to Mr. Badman
now? And if a question was made of his faithful dealing, he had
his servants ready, that to his purpose he had brought up, that
would avouch and swear to his book or word. This was Mr. Badman's
practice. What think you of Mr. Badman now?

ATTEN. Think! Why I can think no other but that he was a man left
to himself, a naughty man; for these, as his other, were naughty
things; if the tree, as indeed it may, ought to be judged, what
it is, by its fruits, then Mr. Badman must needs be a bad tree.
But pray, for my further satisfaction, show me now, by the Word of
God, the evil of this his practice; and first of his using false
weights and measures.

WISE. The evil of that! Why the evil of that appears to every eye.
The heathens, that live like beasts and brutes in many things, do
abominate and abhor such wickedness as this. Let a man but look
upon these things as he goes by, and he shall see enough in them
from the light of nature to make him loathe so base a practice,
although Mr. Badman loved it.

ATTEN. But show me something out of the Word against it, will you?

WISE. I will willingly do it. And first, look into the Old Testament:
'Ye shall,' saith God there, 'do no unrighteousness in judgment,
in mete-yard, in weight, or in measure; just balances, just weights,
a just ephah and a just hin shall you have' (Lev 19:35,36). This
is the law of God, and that which all men, according to the law of
the land, ought to obey. So again: 'Ye shall have just balances,
and a just ephah,' &c. (Eze 45:10).

Now having showed you the law, I will also show you how God takes
swerving therefrom. 'A false balance is not good' (Prov 20:23). 'A
false balance is abomination to the Lord' (Prov 11:1). Some have
just weights, but false balances; and by virtue of these false
balances, by their just weights, they deceive the country. Wherefore
God first of all commands that the balance be made just. A just
balance shalt thou have; else they may be, yea are, deceivers,
notwithstanding their just weights.

Now, having commanded that men have a just balance, and testifying
that a false one is an abomination to the Lord, he proceedeth also
unto weight and measure. Thou shalt not have in thy bag divers
weights, a great and a small; that is, one to buy by, and another
to sell by, as Mr. Badman had. 'Thou shalt not have in thine house
divers measures, a great and a small. (And these had Mr. Badman
also.) But thou shalt have a perfect and just weight; a perfect
and just measure shalt thou have, that thy days may be lengthened
in the land which the Lord thy God giveth thee. For all that do
such things [that is, that use false weights and measures],
and all that do unrighteously, are an abomination unto the Lord'
(Deut 25:13-16). See now both how plentiful, and how punctual the
Scripture is in this matter. But perhaps it may be objected, that
all this is old law, and therefore hath nothing to do with us under
the New Testament. Not that I think you, neighbour, will object
thus. Well, to this foolish objection, let us make an answer.
First, he that makes this objection, if he doth it to overthrow
the authority of those texts, discovereth that himself is first
cousin to Mr. Badman. For a just man is willing to speak reverently
of those commands. That man therefore hath, I doubt, but little
conscience, if any at all that is good, that thus objecteth against
the text. But let us look into the New Testament, and there we
shall see how Christ confirmeth the same; where he commandeth that
men make to others good measure, including also that they make
good weight; telling such that do thus, or those that do it not,
that they may be encouraged to do it: 'Good measure, pressed down,
and shaken together, and running over, shall men give into your
bosom. For with the same measure that ye mete withal, it shall
be measured to you again' (Luke 6:38). To wit, both from God and
man. For as God will show his indignation against the false man,
by taking away even that he hath, so he will deliver up the false
man to the oppressor, and the extortioner shall catch from him,
as well as he hath catched from his neighbour; therefore, another
scripture saith, 'When thou shalt make an end to deal treacherously,
they shall deal treacherously with thee' (Isa 33:1). That the New
Testament also hath an inspection into men's trading, yea, even
with their weights and measures, is evident from these general
exhortations, 'Defraud not'; 'lie not one to another.' 'Let no man
go beyond his brother in any matter, for the Lord is the avenger
of all such.' 'Whatsoever ye do, do it heartily, as to the Lord,'
'doing all in his name,' 'to his glory'; and the like. All these
injunctions and commandments do respect our life and conversation
among men, with reference to our dealing, trading, and so,
consequently, they forbid false, deceitful, yea, all doings that
are corrupt.

Having thus in a word or two showed you that these things are bad,
I will next, for the conviction of those that use them, show you
where God saith they are to be found.

1. They are not to be found in the house of the good and godly man,
for he, as his God, abhors them; but they are to be found in the
house of evil doers, such as Mr. Badman's is. 'Are there,' saith
the prophet, 'yet the treasures of wickedness in the house of the
wicked, and the scant measure that is abominable!' (Micah 6:10).
Are they there yet, notwithstanding God's forbidding, notwithstanding
God's tokens of anger against those that do such things! O how
loth is a wicked man to let go a sweet, a gainful sin, when he
hath hold of it! They hold fast deceit, they refuse to let it go.

2. These deceitful weights and measures are not to be found in
the house of the merciful, but in the house of the cruel; in the
house of them that love to oppress. 'The balances of deceit are
in his hand; he loveth to oppress' (Hosea 12:7). He is given to
oppression and cruelty, therefore he useth such wicked things in
his calling. Yea, he is a very cheat, and, as was hinted before
concerning Mr. Badman's breaking, so I say now, concerning his using
these deceitful weights and measures, it is as bad, as base, as
to take a purse,[49] or pick a pocket; for it is a plain robbery;
it takes away from a man that which is his own, even the price of
his money.

3. The deceitful weights and measures are not to be found in the
house of such as relieve the belly, and that cover the loins of
the poor, but of such as indeed would swallow them up. 'Hear this,
O ye that swallow up the needy, even to make the poor of the land
to fail, saying, When will the new moon be gone, that we may sell
corn? and the Sabbath, that we may set forth wheat, making the
ephah small, and the shekel great [making the measure small, and
the price great], and falsifying the balances by deceit? That ye
may buy the poor for silver, and the needy for a pair of shoes,
and sell the refuse of the wheat. The Lord hath sworn by the
excellency of Jacob, Surely I will never forget any of their
works' (Amos 8:4-8). So detestable and vile a things is this in
the sight of God.

4. God abominates the thoughts of calling of those that use false
weights and measures, by any other term than that they be impure
ones, or the like: 'Shall I count them pure,' saith he, 'with the
bag of deceitful weights?' (Micah 6:11). No, by no means, they are
impure ones; their hands are defiled, deceitful gain is in their
houses, they have gotten what they have by coveting an evil
covetousness, and therefore must and shall be counted among the
impure, among the wicked of the world.

Thus you see how full and plain the Word of God is against this
sin, and them that use it. And therefore Mr. Badman, for that he
used by these things thus to rook and cheat his neighbours, is
rightly rejected from having his name in and among the catalogue
of the godly.

ATTEN. But I am persuaded that the using of these things, and the
doing by them thus deceitfully, is not counted so great an evil
by some.

WISE. Whether it be counted an evil or a virtue by men, it mattereth
not; you see by the Scriptures the judgment of God upon it. It
was not counted an evil by Mr. Badman, nor is it by any that still
are treading in his steps. But, I say, it is no matter how men
esteem of things, let us adhere to the judgment of God. And the
rather, because when we ourselves have done weighing and measuring
to others, then God will weigh and measure both us and our actions.
And when he doth so, as he will do shortly, then woe be to him to
whom, and of whose actions it shall be thus said by him, 'TEKEL,
thou art weighed in the balances, and are found wanting' (Dan
5:27). God will then recompense their evil of deceiving upon their
own head, when he shall shut them out of his presence, favour,
and kingdom, for ever and ever.

ATTEN. But it is a wonder, that since Mr. Badman's common practice
was to do thus, that some one or more did not find him out, and
blame him for this his wickedness.

WISE. For the generality of people he went away clever with his
knavery. For what with his balance, his false balance, and good
weight, and what with his slight of hand to boot, he beguiled
sometimes a little, and sometimes more, most that he had to deal
with; besides, those that use this naughty trade are either such
as blind men with a show of religion, or by hectoring the buyer
out by words. I must confess Mr. Badman was not so arch at the
first; that is, to do it by show of religion; for now he began
to grow threadbare, though some of his brethren are arch enough
this way, yea, and of his sisters too, for I told you at first that
there were a great many of them, and never a one of them good;
but for hectoring, for swearing, for lying, if these things would
make weight and measure, they should not be wanting to Mr. Badman's
customers.

ATTEN. Then it seems he kept good weights and a bad balance; well
that was better than that both should be bad.

WISE. Not at all. There lay the depth of his deceit; for if any
at any time found fault that he used them hardly, and that they
wanted their weight of things, he would reply, Why, did you not
see them weighted? will you not believe your own eyes? if you
question my weights, pray carry them whither you will, I will
maintain them to be good and just. The same he would say of his
scales, so he blinded all by his balance.

ATTEN. This is cunning indeed; but as you say, there must be also
something done or said to blind therewith, and this I perceive
Mr. Badman had.

WISE. Yes, he had many ways to blind, but he was never clear at it
by making a show of religion, though he cheated his wife therewith;
for he was, especially by those that dwelt near him, too well known
to do that, though he would bungle at it as well as he could. But
there are some that are arch villains this way; they shall to view
live a whole life religiously, and yet shall be guilty of these
most horrible sins. And yet religion in itself is never the worse,
nor yet the true professors of it. But, as Luther says, in the
name of God begins all mischief.[50] For hypocrites have no other
way to bring their evils to maturity but by using and mixing the
name of God and religion therewith. Thus they become whited walls;
for by this white, the white of religion, the dirt of their actions
is hid. Thus also they become graves that appear not, and they
that go over them, that have to do with them, are not aware of
them, but suffer themselves to be deluded by them. Yea, if there
shall, as there will sometimes, rise a doubt in the heart of the
buyer about the weight and measure he should have, why, he suffereth
his very senses to be also deluded, by recalling of his chapman's
religion to mind, and thinks verily that not his good chapman but
himself is out; for he dreams not that his chapman can deceive.
But if the buyer shall find it out, and shall make it apparent,
that he is beguiled, then shall he be healed by having amends
made, and perhaps fault shall be laid upon servants, &c. And so
Mr. Cheat shall stand for a right honest man in the eye of his
customer, though the next time he shall pick his pocket again.

Some plead custom for their cheat, as if that could acquit them
before the tribunal of God. And others say it came to them for
so much, and, therefore, another must take it for so much, though
there is wanting both as to weight and measure; but in all these
things there are juggles; or if not, such must know that 'that
which is altogether just,' they must do (Deut 16:20). Suppose
that I be cheated myself with a brass half-crown, must I therefore
cheat another therewith? if this be bad in the whole, it is also
bad in the parts. Therefore, however thou art dealt withal in
thy buying, yet thou must deal justly in selling, or thou sinnest
against thy soul, and art become as Mr. Badman. And know, that a
pretence to custom is nothing worth. It is not custom, but good
conscience that will help at God's tribunal.

ATTEN. But I am persuaded that that which is gotten by men this
way doth them but little good.

WISE. I am of your mind for that, but this is not considered by
those thus minded. For if they can get it, though they get, as we
say, the devil and all, by their getting, yet they are content,
and count that their getting is much.[51]

Little good! why do you think they consider that? No; no more than
they consider what they shall do in the judgment, at the day of
God Almighty, for their wrong getting of what they get, and that
is just nothing at all.

But to give you a more direct answer. This kind of getting is so
far off from doing them little good, that it doth them no good
at all; because thereby they lose their own souls; 'What shall
it profit a man if he shall gain the whole world, and lose his
own soul?' (Mark 8:36). He loseth then, he loseth greatly that
getteth after this fashion. This is the man that is penny-wise
and pound-foolish; this is he that loseth his good sheep for a
half-penny-worth of tar;[52] that loseth a soul for a little of
the world. And then what doth he get thereby but loss and damage?
Thus he getteth or rather loseth about the world to come. But what
doth he get in this world, more than travail and sorrow, vexation
of spirit, and disappointment? Men aim at blessedness in getting,
I mean, at temporal blessedness; but the man that thus getteth,
shall not have that. For though an inheritance after this manner
may be hastily gotten at the beginning, yet the end thereof shall
not be blessed. They gather it indeed, and think to keep it too,
but what says Solomon? God casteth it away. 'The Lord will not
suffer the soul of the righteous to famish; but he casteth away
the substance of the wicked' (Prov 10:3; Jer 15:13, 17:3).

The time, as I said, that they do enjoy it, it shall do them
no good at all; but long, to be sure, they must not have it. For
God will either take it away in their lifetime, or else in the
generation following, according to that of Job: 'He,' the wicked,
'may prepare it, but the just shall put it on, and the innocent
shall divide the silver' (Job 27:17).

Consider that also that it is written in the Proverbs; 'A good man
leaveth an inheritance to his children's children, and the wealth
of the sinner is laid up for the just' (Prov 13:22). What then doth
he get thereby, that getteth by dishonest means? Why he getteth
sin and wrath, hell and damnation, and now tell me how much he
doth get.

This, I say, is his getting; so that as David says, we may be bold
to say too; I beheld the wicked in great prosperity, and presently
I cursed his habitation; for it cannot prosper with him (Psa 73).
Fluster and huff, and make ado for a while he may, but God hath
determined that both he and it shall melt like grease, and any
observing man may see it so. Behold the unrighteous man, in a way
of injustice, getteth much, and loadeth himself with thick clay,
but anon it withereth, it decayeth and even he, or the generation
following decline, and return to beggary. And this Mr. Badman,
notwithstanding his cunning and crafty tricks to get money, did
die, nobody can tell whether worth a farthing or no.

ATTEN. He had all the bad tricks, I think, that it was possible
for a man to have, to get money; one would think that he should
have been rich.

WISE. You reckon too fast, if you count these all his bad tricks
to get money; for he had more besides. If his customers were in
his books, as it should go hard but he would have them there; at
least, if he thought he could make any advantage of them, then,
then would he be sure to impose upon them his worst, even very bad
commodity, yet set down for it the price that the best was sold
at; like those that sold the refuse wheat; or the worst of the
wheat; making the shekel great, yet hoisting up the price (Amos
8). This was Mr. Badman's way. He would sell goods that cost him
not the best price by far, for as much as he sold his best of all
for. He had also a trick to mingle his commodity, that that which
was bad might go off with the least mistrust. Besides, if his
customers at any time paid him money, let them look to themselves,
and to their acquaintances, for he would usually attempt to call
for that payment again, especially if he thought that there were
hopes of making a prize thereby, and then to be sure if they could
not produce good and sufficient ground of the payment, a hundred
to one but they paid it again. Sometimes the honest chapman would
appeal to his servants for proof of the payment of money, but they
were trained up by him to say after his mind, wright or wrong; so
that, relief that way, he could get none.

ATTEN. It is a bad, yea, an abominable thing for a man to have
such servants. For by such means a poor customer may be undone,
and not know how to help himself. Alas! if the master be
so unconscionable, as I perceive Mr. Badman was, to call for his
money twice, and if his servant will swear that it is a due debt,
where is any help for such a man? He must sink, there is no remedy.

WISE. This is very bad, but this has been a practice, and that
hundreds of years ago. But what saith the Word of God? 'I will
punish all those that leap on the threshold, which till their
masters' houses with violence and deceit' (Zeph 1:9).

Mr. Badman also had this art; could he get a man at advantage, that
is, if his chapman durst not go from him, or if the commodity he
wanted could not for the present be conveniently had elsewhere,
then let him look to himself, he would surely make his purse-strings
crack; he would exact upon him without any pity or conscience.

ATTEN. That was extortion, was it not? I pray let me hear your
judgment of extortion, what it is, and when committed?

WISE. Extortion is a screwing from men more than by the law of God
or men is right; and it is committed sometimes by them in office,
about fees, rewards, and the like:[53] but it is most commonly
committed by men of trade, who without all conscience, when they
have the advantage, will make a prey of their neighbour. And thus
was Mr. Badman an extortioner; for although he did not exact, and
force away, as bailiffs and clerks have used to do, yet he had
his opportunities, and such cruelty to make use of them, that he
would often, in his way, be extorting and forcing of money out
of his neighbour's pocket. For every man that makes a prey of his
advantage upon his neighbour's necessities, to force from him more
than in reason and conscience, according to the present prices
of things such commodity is worth, may very well be called an
extortioner, and judged for one that hath no inheritance in the
kingdom of God (1 Cor 6:9,10).

ATTEN. Well, this Badman was a sad wretch.




CHAPTER X.

[THE SIMPLE CHRISTIAN'S VIEWS OF EXTORTION.]

WISE. Thus you have often said before. But now we are in discourse
of this, give me leave a little to go on. We have a great many
people in the country too that live all their days in the practice,
and so under the guilt of extortion; people, alas! that think
scorn to be so accounted.

As for example: There is a poor body that dwells, we will suppose,
so many miles from the market; and this man wants a bushel of
grist, a pound of butter, or a cheese for himself, his wife, and
poor children; but dwelling so far from the market, if he goes
thither, he shall lose his day's work, which will be eightpence or
tenpence damage to him, and that is something to a poor man.[54]
So he goeth to one of his masters or dames for what he wanteth,
and asks them to help him with such a thing; yes, say they, you
may have it; but withal they will give him a gripe, perhaps make
him pay as much or more for it at home, as they can get when they
have carried it five miles to a market, yea, and that too for the
refuse of their commodity. But in this the women are especially
faulty, in the sale of their butter and cheese, &c. Now this is a
kind of extortion, it is a making a prey of the necessity of the
poor, it is a grinding of their faces, a buying and selling of
them.

But above all, your hucksters, that buy up the poor man's victuals
by wholesale, and sell it to him again for unreasonable gains, by
retail, and as we call it by piecemeal; they are got into a way,
after a stinging rate, to play their game upon such by extortion:
I mean such who buy up butter, cheese, eggs, bacon, &c. by
wholesale, and sell it again, as they call it, by pennyworths,
two pennyworths, a halfpennyworth, or the like, to the poor, all
the week after the market is past.

These, though I will not condemn them all, do, many of them, bite
and pinch the poor by this kind of evil dealing. These destroy
the poor because he is poor, and that is a grievous sin. 'He that
oppresseth the poor to increase his riches, and he that giveth to
the rich, shall surely come to want.' Therefore he saith again,
'Rob not the poor because he is poor, neither oppress the afflicted
in the gate: for the Lord will plead their cause, and spoil the
soul of them that spoiled them' (Prov 22:16,22,23).

O that he that gripeth and grindeth the face of the poor, would
take notice of these two scriptures! Here is threatened the
destruction of the estate, yea and of the soul too, of them that
oppress the poor. Their soul we shall better see where, and in what
condition that is in, when the day of doom is come; but for the
estates of such, they usually quickly moulder; and that sometimes
all men, and sometimes no man knows how.

Besides, these are usurers, yea, they take usury for victuals,
which thing the Lord has forbidden (Deut 23:19). And because they
cannot so well do it on the market-day, therefore they do it, as
I said, when the market is over; for then the poor fall into their
mouths, and are necessitated to have, as they can, for their need,
and they are resolved they shall pay soundly for it. Perhaps some
will find fault for my meddling thus with other folks' matters,
and for my thus prying into the secrets of their iniquity. But
to such I would say, since such actions are evil, it is time they
were hissed out of the world. For all that do such things offend
against God, wrong their neighbour, and like Mr. Badman do provoke
God to judgment.

ATTEN. God knows there is abundance of deceit in the world!

WISE. Deceit! Ay, but I have not told you the thousandth part
of it; nor is it my business now to rake to the bottom of that
dunghill. What would you say, if I should anatomize some of those
vile wretches called pawnbrokers, that lend money and goods to
poor people, who are by necessity forced to such an inconvenience;
and will make, by one trick or other, the interest of what they
so lend amount to thirty, forty, yea sometimes fifty pound by the
year; notwithstanding the principal is secured by a sufficient
pawn; which they will keep too at last, if they find any shift to
cheat the wretched borrower.

ATTEN. Say! Why such miscreants are the pest and vermin of the
commonwealth, not fit for the society of men; but methinks by some
of those things you discoursed before, you seem to import that it
is not lawful for a man to make the best of his own.

WISE. If by making the best, you mean to sell for as much as by
hook or crook he can get for his commodity; then I say it is not
lawful. And if I should say the contrary, I should justify Mr.
Badman and all the rest of that gang; but that I never shall do,
for the Word of God condemns them. But that it is not lawful for
a man at all times to sell his commodity for as much as he can,
I prove by these reasons:--

First, If it be lawful for me alway to sell my commodity as dear,
or for as much as I can, then it is lawful for me to lay aside
in my dealing with others good conscience to them and to God; but
it is not lawful for me, in my dealing with others, to lay aside
good conscience, &c. Therefore it is not lawful for me always to
sell my commodity as dear, or for as much as I can. That it is not
lawful to lay aside good conscience in our dealings has already
been proved in the former part of our discourse; but that a man
must lay it aside that will sell his commodity always as dear, or
for as much as he can, is plainly manifest thus.

1. He that will, as is mentioned afore, sell his commodity as dear
as he can, must sometimes make a prey of the ignorance of his
chapman. But that he cannot do with a good conscience, for that
is to overreach, and to go beyond my chapman, and is forbidden (1
Thess 4:6). Therefore he that will sell his commodity as afore, as
dear, or for as much as he can, must of necessity lay aside good
conscience.

2. He that will sell his commodity always as dear as he can, must
needs sometimes make a prey of his neighbour's necessity; but that
he cannot do with a good conscience, for that is to go beyond and
defraud his neighbour, contrary to 1 Thessalonians 4:6. Therefore
he that will sell his commodity, as afore, as dear, or for as much
as he can, must needs cast off and lay aside a good conscience.

3. He that will, as afore, sell his commodity as dear, or for as
much as he can, must, if need be, make a prey of his neighbour's
fondness; but that a man cannot do with a good conscience, for
that is still a going beyond him, contrary to 1 Thessalonians 4:6.
Therefore, he that will sell his commodity as dear, or for as much
as he can, must needs cast off, and lay aside good conscience.

The same also may be said for buying; no man may always buy as
cheap as he can, but must also use good conscience in buying; the
which he can by no means use and keep, if he buys always as cheap
as he can, and that for the reasons urged before. For such will
make a prey of the ignorance, necessity, and fondness of their
chapman, the which they cannot do with a good conscience. When
Abraham would buy a burying-place of the sons of Heth, thus he
said unto them: 'Intreat for me to Ephron the son of Zohar, that
he may give me the cave of Macphelah, which he hath--in the end
of his field; for as much--as it is worth' shall he give it me
(Gen 23:8,9). He would not have it under foot, he scorned it, he
abhorred it; it stood not with his religion, credit, nor conscience.
So also, when David would buy a field of Ornan the Jebusite, thus
he said unto him, 'Grant me the place of this thrashing-floor,
that I may build an altar therein unto the Lord; thou shalt grant
it me for the full price' (1 Chron 21:22). He also, as Abraham,
made conscience of this kind of dealing. He would not lie at
catch[55] to go beyond, no, not the Jebusite, but will give him his
full price for his field. For he knew that there was wickedness,
as in selling too dear, so in buying too cheap, therefore he would
not do it.[56]

There ought therefore to be good conscience used, as in selling
so in buying; for it is also unlawful for a man to go beyond or to
defraud his neighbour in buying; yea, it is unlawful to do it in
any matter, and God will plentifully avenge that wrong, as I also
before have forewarned and testified. See also the text, Leviticus
25:14. But,

Secondly. If it be lawful for me always to sell my commodity as
dear, or for as much as I can, then it is lawful for me to deal
with my neighbour without the use of charity. But it is not lawful
for me to lay aside, or to deal with my neighbour without the use
of charity, therefore it is not lawful for me always to sell my
commodity to my neighbour for as much as I can. A man in dealing
should as really design his neighbour's good, profit, and advantage,
as his own, for this is to exercise charity in his dealing.

That I should thus use, or exercise charity towards my neighbour
in my buying and selling, &c., with him, is evident from the
general command--'Let all your things be done with charity' (1
Cor 16:14). But that a man cannot live in the exercise of charity
that selleth as afore, as dear, or that buyeth as cheap as he can,
is evident by these reasons:--

1. He that sells his commodity as dear, or for as much money always
as he can, seeks himself, and himself only. But charity seeketh
not her own, not her own only (1 Cor 13). So then he that seeks
himself, and himself only, as he that sells, as afore, as dear as
he can, does, maketh not use of, nor doth he exercise charity in
his so dealing.

2. He that selleth his commodity always for as much as he can
get, hardeneth his heart against all reasonable entreaties of the
buyer. But he that doth so cannot exercise charity in his dealing;
therefore it is not lawful for a man to sell his commodity, as
afore, as dear as he can.

3. If it be lawful for me to sell my commodity, as afore, as dear
as I can, then there can be no sin in my trading, how unreasonably
soever I manage my calling, whether by lying, swearing, cursing,
cheating, for all this is but to sell my commodity as dear as I can
(Eph 4:25). But that there is sin in these is evident, therefore
I may not sell my commodity always as dear as I can.

4. He that sells, as afore, as dear as he can, offereth violence
to the law of nature, for that saith, Do unto all men even as
ye would that they should do unto you (Matt 7:12). Now, was the
seller a buyer, he would not that he of whom he buys should sell
him always as dear as he can, therefore he should not sell so
himself when it is his lot to sell and others to buy of him.

5. He that selleth, as afore, as dear as he can, makes use of that
instruction that God hath not given to others, but sealed up in
his hand, to abuse his law, and to wrong his neighbour withal,
which indeed is contrary to God (Job 37:7). God hath given thee
more skill, more knowledge and understanding in thy commodity, than
he hath given to him that would buy of thee. But what! canst thou
think that God hath given thee this that thou mightest thereby
make a prey of thy neighbour? that thou mightest thereby go beyond
and beguile thy neighbour? No, verily, but he hath given thee it
for his help, that thou mightest in this be eyes to the blind,
and save thy neighbour from that damage that his ignorance, or
necessity, for fondness[57] would betray him into the hands of (1
Cor 10:13).

6. In all that a man does he should have an eye to the glory of
God, but that he cannot have that sells his commodity always for
as much as he can, for the reasons urged before.

7. All that a man does he should do 'in the name of the Lord
Jesus' Christ, that is, as being commanded and authorized to do
it by him (Col 3:17). But he that selleth always as dear as he
can, cannot so much as pretend to this without horrid blaspheming
of that name, because commanded by him to do otherwise.

8. And lastly, in all that a man does he should have an eye to
the day of judgment, and to the consideration of how his actions
will be esteemed of in that day (Acts 24:15,16). Therefore there
is not any man can, or ought to sell always as dear as he can,
unless he will, yea, he must say in so doing, I will run the hazard
of the trial of that day. 'If thou sell aught unto thy neighbour,
or buyest aught of thy neighbour's hand, ye shall not oppress one
another' (Lev 25:14).

ATTEN. But why do you put in these cautionary words, They must
not sell always as dear, nor buy always as cheap as they can? Do
you not thereby intimate that a man may sometimes do so?

WISE. I do indeed intimate that sometimes the seller may sell as
dear, and the buyer buy as cheap as he can; but this is allowable
only in these cases: when he that sells is a knave, and lays aside
all good conscience in selling, or when the buyer is a knave, and
lays aside all good conscience in buying. If the buyer therefore
lights of a knave, or if the seller lights of a knave, then let
them look to themselves; but yet so as not to lay aside conscience,
because he that thou dealest with doth so, but how vile or base
soever the chapman is, do thou keep thy commodity at a reasonable
price; or, if thou buyest, offer reasonable gain for the thing thou
wouldst have, and if this will not do with the buyer or seller,
then seek thee a more honest chapman. If thou objectest, But I
have not skill to know when a pennyworth is before me, get some
that have more skill than thyself in that affair, and let them in
that matter dispose of thy money. But if there were no knaves in
the world these objections need not be made.[58]

And thus, my very good neighbour, have I given you a few of my
reasons why a man that hath it should not always sell too dear
nor buy as cheap as he can, but should use good conscience to God
and charity to his neighbour in both.

ATTEN. But were some men here to hear you, I believe they would
laugh you to scorn.

WISE. I question not that at all, for so Mr. Badman used to do
when any man told him of his faults; he used to think himself wiser
than any, and would count, as I have hinted before, that he was
not arrived to a manly spirit that did stick or boggle at any
wickedness. But let Mr. Badman and his fellows laugh, I will bar
it, and still give them good counsel (Luke 16:13-15). But I will
remember also, for my further relief and comfort, that thus they
that were covetous of old served the Son of God himself. It is
their time to laugh now, that they may mourn in time to come (Luke
6:25). And I say again, when they have laughed out their laugh, he
that useth not good conscience to God and charity to his neighbour
in buying and selling, dwells next door to an infidel, and is near
of kin to Mr. Badman.

ATTEN. Well, but what will you say to this question? You know that
there is no settled price set by God upon any commodity that is
bought or sold under the sun, but all things that we buy and sell
do ebb and flow, as to price, like the tide; how then shall a man
of a tender conscience do, neither to wrong the seller, buyer,
nor himself, in buying and selling of commodities?




CHAPTER XI.

[INSTRUCTIONS FOR RIGHTEOUS TRADING.]

WISE. This question is thought to be frivolous by all that are
of Mr. Badman's way, it is also difficult in itself, yet I will
endeavour to shape you an answer, and that first to the matter of
the question, to wit, how a tradesman should, in trading, keep a
good conscience; a buyer or seller either. Secondly, how he should
prepare himself to this work and live in the practice of it. For
the first, he must observe what hath been said before, to wit,
he must have conscience to God, charity to his neighbour, and, I
will add, much moderation in dealing. Let him therefore keep within
the bounds of the affirmative of those eight reasons that before
were urged to prove that men ought not, in their dealing, but to
do justly and mercifully betwixt man and man, and then there will
be no great fear of wronging the seller, buyer, or himself. But
particularly to prepare or instruct a man to this work:--

1. Let the tradesman or others consider that there is not that in
great gettings and in abundance which the most of men do suppose;
for all that a man has over and above what serves for his present
necessity and supply, serves only to feed the lusts of the eye.
For 'what good is there to the owners thereof, saving the beholding
of them with their eyes?' (Eccl 5:11). Men also, many times,
in getting of riches, get therewith a snare to their soul (1 Tim
6:7-9). But few get good by getting of them. But his consideration
Mr. Badman could not abide.

2. Consider that the getting of wealth dishonestly--as he does that
getteth it without good conscience and charity to his neighbour--is
a great offender against God. Hence he says, 'I have smitten mine
hand at thy dishonest gain which thou hast made' (Eze 22:13).
It is a manner of speech that shows anger in the very making of
mention of the crime. Therefore,

3. Consider that a little, honestly gotten, though it may yield thee
but a dinner of herbs at a time, will yield more peace therewith
than will a stalled ox ill gotten (Prov 15:17). 'Better is a little
with righteousness, than great revenues without right' (Prov 16:8;
1 Sam 2:5).

4. Be thou confident that God's eyes are upon all thy ways, and
'that he pondereth all thy goings,' and also that he marks, them,
writes them down, and seals them p in a bag against the time to
come (Prov 5:21; Job 14:17).

5. Be thou sure that thou rememberest that thou knowest not the
day of thy death. Remember also that when death comes God will
give thy substance, for the which thou hast laboured, and for the
which perhaps thou hast hazarded thy soul, to one thou knowest
not who, nor whether he shall be a wise man or a fool. And then,
'what profit hath he that hath laboured for the wind?' (Eccl 5:16).

Besides, thou shalt have nothing that thou mayest so much as carry
away in thine hand. Guilt shall go with thee if thou hast got it
[thy substance] dishonestly, and they also to whom thou shalt leave
it shall receive it to their hurt. These things duly considered and
made use of by thee to the preparing of thy heart to thy calling
of buying and selling, I come, in the next place, to show thee how
thou shouldst live in the practick part of this art. Art thou to
buy or sell?

1. If thou sellest, do not commend; if thou buyest, do not dispraise;
any otherwise but to give the thing that thou hast to do with its
just value and worth; for thou canst not do otherwise, knowingly,
but of a covetous and wicked mind. Wherefore else are commodities
overvalued by the seller, and also undervalued by the buyer. 'It
is naught, it is naught, saith the buyer,' but when he hath got
his bargain he boasteth thereof (Prov 20:14). What hath this man
done now, but lied in the dispraising of his bargain? and why did
he dispraise it, but of a covetous mind to wrong and beguile the
seller?

2. Art thou a seller, and do things grow dear? Set not thy hand to
help or hold them up higher; this cannot be done without wickedness
neither, for this is a making of the shekel great (Amos 8:5). Art
thou a buyer, and do things grow dear? use no cunning or deceitful
language to pull them down, for that cannot be done but wickedly
too. What then shall we do, will you say? Why I answer, leave things
to the providence of God, and do thou with moderation submit to
his hand. But since, when they are growing dear, the hand that
upholds the price is, for the time, more strong than that which
would pull it down; that being the hand of the seller, who loveth
to have it dear, especially if it shall rise in his hand. Therefore
I say, do thou take heed and have not a hand in it, the which thou
mayest have to thine own and thy neighbour's hurt, these three
ways:--

1. By crying out scarcity, scarcity, beyond the truth and state of
things; especially take heed of doing of this by way of a prognostic
for time to come. It was for this for which he was trodden to
death in the gate of Samaria, that you read of in the second book
of Kings (2 Kings 7:17). This sin hath a double evil in it. (1.)
It belieth the present blessing of God among us; and (2.) It
undervalueth the riches of his goodness, which can make all good
things to abound towards us.

2. This wicked thing may be done by hoarding up when the hunger
and necessity of the poor calls for it. Now, that God may show his
dislike against this, he doth, as it were, license the people to
curse such a hoarder up--'He that withholdeth corn, the people
shall curse him, but blessing shall be upon the head of him that
selleth it' (Prov 11:26).

3. But if things will rise, do thou be grieved, be also moderate
in all thy sellings, and be sure let the poor have a pennyworth,
and sell thy corn to those in necessity. Which then thou wilt
do when thou showest mercy to the poor in thy selling to him,
and when thou, for his sake because he is poor, undersellest the
market. This is to buy and sell with good conscience; thy buyer
thou wrongest not, thy conscience thou wrongest not, thyself thou
wrongest not, for God will surely recompense thee (Isa 57:6-8).
I have spoken concerning corn, but thy duty is to 'let your
moderation' in all things 'be known unto all men, the Lord is at
hand' (Phil 4:5).




CHAPTER XII.

[BADMAN'S PRIDE, ATHEISM, INFIDELITY, AND ENVY.]

ATTEN. Well, Sir, now I have heard enough of Mr. Badman's naughtiness,
pray now proceed to his death.

WISE. Why, Sir, the sun is not so low, we have yet three hours to
night.

ATTEN. Nay, I am not in any great haste, but I thought you had
even now done with his life.

WISE. Done! no, I have yet much more to say.

ATTEN. Then he has much more wickedness than I thought he had.

WISE. That may be. But let us proceed. This Mr. Badman added to
all his wickedness this, he was a very proud man, a very proud
man. He was exceeding proud and haughty in mind; he looked that
what he said ought not, must not be contradicted or opposed.
He counted himself as wise as the wisest in the country, as good
as the best, and as beautiful as he that had most of it. He took
great delight in praising of himself, and as much in the praises
that others gave him. He could not abide that any should think
themselves above him, or that their wit or personage should by
others be set before his. He had scarce a fellowly carriage for
his equals. But for those that were of an inferior rank, he would
look over them in great contempt. And if at any time he had any
remote occasion of having to do with them, he would show great
height and a very domineering spirit. So that in this it may be
said that Solomon gave a characteristical note of him when he said,
'Proud and haughty scorner is his name, who dealeth in proud wrath'
(Prov 21:24). He never thought his diet well enough dressed, his
clothes fine enough made, or his praise enough refined.

ATTEN. This pride is a sin that sticks as close to nature, I think,
as most sins. There is uncleanness and pride, I know not of any
two gross sins that stick closer to men than they. They have, as
I may call it, an interest in nature; it likes them because they
most suit its lust and fancies; and therefore no marvel though Mr.
Badman was tainted with pride, since he had so wickedly given up
himself to work all iniquity with greediness.

WISE. You say right; pride is a sin that sticks close to nature,
and is one of the first follies wherein it shows itself to be
polluted. For even in childhood, even in little children, pride
will first of all show itself; it is a hasty, an early appearance
of the sin of the soul. It, as I may say, is that corruption that
strives for predominancy in the heart, and therefore usually comes
out first. But though children are so incident to it, yet methinks
those of more years should be ashamed thereof. I might at the
first have begun with Mr. Badman's pride, only I think it is not
the pride in infancy that begins to make a difference betwixt one
and another, as did, and do those wherewith I began my relation
of his life, therefore I passed it over, but now, since he had no
more consideration of himself, and of his vile and sinful state,
but to be proud when come to years, I have taken the occasion in
this place to make mention of his pride.

ATTEN. But pray, if you can remember them, tell me of some places
of scripture that speak against pride. I the rather desire this
because that pride is now a reigning sin, and I happen sometimes
to fall into the company of them that in my conscience are proud,
very much, and I have a mind also to tell them of their sin, now
when I tell them of it, unless I bring God's Word too, I doubt
they will laugh me to scorn.

WISE. Laugh you to scorn! the proud man will laugh you to scorn
bring to him what text you can, except God shall smite him in his
conscience by the Word. Mr. Badman did use to serve them so that
did use to tell him of his; and besides, when you have said what
you can, they will tell you they are not proud, and that you are
rather the proud man, else you would not judge, nor so malapertly[59]
meddle with other men's matters as you do. Nevertheless, since you
desire it, I will mention two or three texts; they are these:--'Pride
and arrogancy--do I hate' (Prov 8:13). 'A man's pride shall bring
him low' (Prov 29:23). 'And he shall bring down their pride' (Isa
25:11). 'And all the proud, yea, and all that do wickedly, shall
be stubble, and the day that cometh shall burn them up' (Mal
4:1). This last is a dreadful text, it is enough to make a proud
man shake. God, saith he, will make the proud ones as stubble; that
is, as fuel for the fire, and the day that cometh shall be like
a burning oven, and that day shall burn them up, saith the Lord.
But Mr. Badman could never abide to hear pride spoken against,
nor that any should say of him, He is a proud man.

ATTEN. What should be the reason of that?

WISE. He did not tell me the reason; but I suppose it to be that
which is common to all vile persons. They love this vice, but
care not to bear its name. The drunkard loves the sin, but loves
not to be called a drunkard. The thief loveth to steal, but cannot
abide to be called a thief; the whore loveth to commit uncleanness,
but loveth not to be called a whore. And so Mr. Badman loved to
be proud, but could not abide to be called a proud man. The sweet
of sin is desirable to polluted and corrupted man, but the name
thereof is a blot in his escutcheon.[60]

ATTEN. It is true that you have said; but pray how many sorts of
pride are there?

WISE. There are two sorts of pride: pride of spirit, and pride of
body. The first of these is thus made mention of in the scriptures.
'Every one that is proud in heart is an abomination to the Lord'
(Prov 16:5). 'A high look, and a proud heart, and the ploughing of
the wicked, is sin' (Prov 21:4). 'The patient in spirit is better
than the proud in spirit' (Eccl 7:8). Bodily pride the scriptures
mention. 'In that day the Lord will take away the bravery of their
tinkling ornaments about their feet, and their cauls, and their
round tires like the moon, the chains and the bracelets, and the
mufflers, the bonnets, and the ornaments of the legs, and the
headbands, and the tablets, and the earrings, the rings, and nose
jewels.[61] the changeable suits of apparel, and the mantles, and
the wimples, and the crisping pins, the glasses, and the fine linen,
and the hoods, and the vails' (Isa 3:18-23). By these expressions
it is evident that there is pride of body, as well as pride of
spirit, and that both are sin, and so abominable to the Lord. But
these texts Mr. Badman could never abide to read; they were to him
as Micaiah was to Ahab, they never spake good of him, but evil.

ATTEN. I suppose that it was not Mr. Badman's case alone even to
malign those texts that speak against their vices; for I believe
that most ungodly men, where the scriptures are, have a secret
antipathy against those words of God that do most plainly and
fully rebuke them for their sins.

WISE. That is out of doubt; and by that antipathy they show that
sin and Satan are more welcome to them than are wholesome instructions
of life and godliness.

ATTEN. Well, but not to go off from our discourse of Mr. Badman.
You say he was proud; but will you show me now some symptoms of
one that is proud?

WISE. Yes, that I will; and first I will show you some symptoms of
pride of heart. Pride of heart is seen by outward things, as pride
of body in general is a sign of pride of heart; for all proud
gestures of the body flow from pride of heart; therefore Solomon
saith, 'There is a generation, O how lofty are their eyes, and
their eye-lids are lifted up' (Prov 30:13). And again, there is
'that exalteth his gait,' his going (Prov 17:19). Now, these lofty
eyes, and this exalting of the gait, is a sign of a proud heart;
for both these actions come from the heart. For out of the heart
comes pride, in all the visible appearances of it (Mark 7). But
more particularly--

1. Heart pride is discovered by a stretched-out neck, and by mincing
as they go. For the wicked, the proud, have a proud neck, a proud
foot, a proud tongue, by which this their going is exalted. This
is that which makes them look scornfully, speak ruggedly, and
carry it huffingly among their neighbours. 2. A proud heart is a
persecuting one. 'The wicked in his pride doth persecute the poor'
(Psa 10:2). 3. A prayerless man is a proud man (Psa 10:4). 4. A
contentious man is a proud man (Prov 13:10). 5. The disdainful
man is a proud man (Psa 119:51). 6. The man that oppresses his
neighbour is a proud man (Psa 119:122). 7. He that hearkeneth not
to God's word with reverence and fear is a proud man (Jer 13:15,17).
8. And he that calls the proud happy is, be sure, a proud man.
All these are proud in heart, and this their pride of heart doth
thus discover itself (Jer 43:2; Mal 3:15).

As to bodily pride, it is discovered that is something of it, by
all the particulars mentioned before; for though they are said
to be symptoms of pride of heart, yet they are symptoms of that
pride, by their showing of themselves in the body. You know diseases
that are within are seen ofttimes by outward and visible signs,
yet by these very signs even the outside is defiled also. So all
those visible signs of heart pride are signs of bodily pride also.
But to come to more outward signs. The putting on of gold, and
pearls, and costly array; the plaiting of the hair, the following
of fashions, the seeking by gestures to imitate the proud, either
by speech, looks, dresses, goings, or other fools' baubles, of
which at this time the world is full, all these, and many more,
are signs, as of a proud heart, so of bodily pride also (1 Tim
2:9; 1 Peter 3:3-5).

But Mr. Badman would not allow, by any means, that this should
be called pride, but rather neatness, handsomeness, comeliness,
cleanliness, &c., neither would he allow that following of fashions
was anything else, but because he would not be proud, singular,
and esteemed fantastical by his neighbours.

ATTEN. But I have been told that when some have been rebuked for
their pride, they have turned it again upon the brotherhood of
those by whom they have been rebuked, saying, Physician, heal thy
friends, look at home among your brotherhood, even among the wisest
of you, and see if you yourselves be clear, even you professors.
For who is prouder than you professors? scarcely the devil himself.

WISE. My heart aches at this answer, because there is too much
cause for it. This very answer would Mr. Badman give his wife when
she, as she would sometimes, reprove him for his pride. We shall
have, says he, great amendments in living now, for the devil is
turned a corrector of vice; for no sin reigneth more in the world,
quoth he, than pride among professors. And who can contradict him?
Let us give the devil his due, the thing is too apparent for any
man to deny. And I doubt not but the same answer is ready in the
mouths of Mr. Badman's friends; for they may and do see pride
display itself in the apparel and carriages of professors, one may
say, almost as much, as among any people in the land, the more is
the pity. Ay, and I fear that even their extravagancies in this
hath hardened the heart of many a one, as I perceive it did somewhat
the heart of Mr. Badman himself. For my own part, I have seen many
myself, and those church members too, so decked and bedaubed with
their fangles[62] and toys, and that when they have been at the
solemn appointments of God in the way of his worship, that I have
wondered with what face such painted persons could sit in the place
where they were without swooning. But certainly the holiness of
God, and also the pollution of themselves by sin, must need be
very far out of the minds of such people, what profession soever
they make.

I have read of a whore's forehead, and I have read of Christian
shamefacedness (Jer 3:3; 1 Tim 2:9). I have read of costly array,
and of that which becometh women professing godliness, with good
works (1 Peter 3:1-3). But if I might speak, I know what I know,
and could say, and yet do no wrong, that which would make some
professors stink in their places; but now I forbear (Jer 23:15).

ATTEN. Sir, you seem greatly concerned at this, but what if
I shall say more? It is whispered that some good ministers have
countenanced their people in their light and wanton apparel, yea,
have pleaded for their gold and pearls, and costly array, &c.

WISE. I know not what they have pleaded for, but it is easily
seen that they tolerate, or at leastwise, wink and connive at such
things, both in their wives and children. And so 'from the prophets
of Jerusalem is profaneness gone forth into all the land' (Jer
23:15). And when the hand of the rulers are chief in a trespass,
who can keep their people from being drowned in that trespass?
(Ezra 9:2).

ATTEN. This is a lamentation, and must stand for a lamentation.

WISE. So it is, and so it must. And I will add, it is a shame, it
is a reproach, it is a stumbling block to the blind; for though
men be as blind as Mr. Badman himself, yet they can see the foolish
lightness that must needs be the bottom of all these apish and
wanton extravagancies. But many have their excuses ready; to wit,
their parents, their husbands, and their breeding calls for it,
and the like; yea, the examples of good people prompt them to it;
but all these will be but the spider's web, when the thunder of
the word of the great God shall rattle from heaven against them,
as it will at death or judgment; but I wish it might do it before.
But alas! these excuses are but bare pretences, these proud ones
love to have it so. I once talked with a maid by way of reproof
for her fond and gaudy garment. But she told me, The tailor would
make it so; when alas! poor proud girl, she gave order to the tailor
so to make it. Many make parents, and husbands, and tailors, &c.,
the blind to others; but their naughty hearts, and their giving
of way thereto, that is the original cause of all these evils.

ATTEN. Now you are speaking of the cause of pride, pray show me
yet further why pride is now so much in request.

WISE. I will show you what I think are the reasons of it.

1. The first is, because, such persons are led by their own hearts,
rather than by the Word of God (Mark 7:21-23). I told you before
that the original fountain of pride is the heart. For out of the
heart comes pride; it is, therefore, because they are led by their
hearts, which naturally tend to lift them up in pride. This pride
of heart tempts them, and by its deceits overcometh them; yea, it
doth put a bewitching virtue into their peacock's feathers, and
then they are swallowed up with the vanity of them (Oba 3).

2. Another reason why professors are so proud for those we are
talking of now, is because they are more apt to take example
by those that are of the world, than they are to take example of
those that are saints indeed. Pride is of the world. 'For all that
is in the world, the lust of the flesh, and the lust of the eyes,
and the pride of life, is not of the Father but of the world' (1
John 2:16). Of the world, therefore, professors learn to be proud.
But they should not take them for example. It will be objected,
No, nor your saints neither, for you are as proud as others; well,
let them take shame that are guilty. But when I say professors
should take example for their life by those that are saints indeed,
I mean as Peter says; they should take example of those that were
in old time the saints; for sin at of old time were the best,
therefore to these he directed us for our pattern. Let the wives'
conversation be chaste and also coupled with fear. 'Whose adorning,'
saith Peter, 'let it not be that outward adorning of plaiting the
hair, and of wearing of gold, or of putting on of apparel; but let
it be the hidden man of the heart, in that which is not corruptible
even the ornament of a meek and quiet spirit, which is in the
sight of God of great price. For after this manner, in the old
time, the holy women also who trusted in God, adorned themselves,
being in subjection to their own husbands' (1 Peter 3:1-5).

3. Another reason is, because they have forgotten the pollution
of their nature. For the remembrance of that must needs keep us
humble, and being kept humble, we shall be at a distance from pride.
The proud and the humble are set in opposition; 'God resisteth the
proud, but giveth grace unto the humble.' And can it be imagined
that a sensible Christian should be a proud one; sense of baseness
tends to lay us low, not to lift us up with pride; not with pride
of heart, nor pride of life. But when a man begins to forget what
he is, then he, if ever, begins to be proud. Methinks it is one
of the most senseless and ridiculous things in he world that a
man should be proud of that which is given him on purpose to cover
the shame of his nakedness with.

4. Persons that are proud have gotten God and his holiness out of
their sight. If God was before them, as he is behind their back.
And if they saw him in his holiness, as he sees them in their
sins and shame, they would take but little pleasure in their apish
knacks. The holiness of God makes the angels cover their faces,
crumbles Christians, when they behold it, into dust and ashes.
And as his majesty is, such is his Word (Isa 6). Therefore they
abuse it that bring it to countenance pride.

Lastly. But what can be the end of those that are proud in the
decking of themselves after their antic manner? Why are they for
going with their bull's foretops,[63] with their naked shoulders,
and paps hanging out like a cow's bag? Why are they for painting
their faces, for stretching out their neck, and for putting of
themselves unto all the formalities which proud fancy leads them
to? Is it because they would honour God? because they would adorn
the gospel? because they would beautify religion, and make sinners
to fall in love with their own salvation? No, no, it is rather to
please their lusts, to satisfy their wild and extravagant fancies;
and I wish none doth it to stir up lust in others, to the end they
may commit uncleanness with them. I believe, whatever is their
end, this is one of the great designs of the devil and I believe
also that Satan has drawn more into the sin of uncleanness by the
spangling show of fine cloths, than he could possibly have drawn
unto it without them. I wonder what it was that of old was called
the attire of a harlot; certainly it could not be more bewitching
and tempting than are the garments of many professors this day.

ATTEN. I like what you say very well, and I wish that all the proud
dames in England that profess were within the reach and sound of
your words.

WISE. What I have said I believe is true; but as for the proud
dames in England that profess, they have Moses and the prophets,
and if they will not hear them, how then can we hope that they
should receive good by such a dull-sounding ram's-horn as I am?[64]
However, I have said my mind, and now, if you will, we will proceed
to some other of Mr. Badman's doings.

ATTEN. No; pray, before you show me anything else of Mr. Badman,
show me yet more particularly the evil effects of this sin of
pride.

WISE. With all my heart I will answer your request.

1. Then: It is pride that makes poor man so like the devil in hell,
that he cannot in it be known to be the image and similitude of
God. The angels, when they became devils, it was through their
being lifted or puffed up with pride (1 Tim 3:6). It is pride also
that lifteth or puffeth up the heart of the sinner, and so makes
him to bear the very image of the devil.

2. Pride makes a man so odious in the sight of God, that he shall
not, must not, come nigh his majesty. 'Though the Lord be high,
yet hath he respect unto the lowly; but the proud he knoweth afar
off' (Psa 138:6). Pride sets God and the soul at a distance; pride
will not let a man come nigh God, nor God will not let a proud
man come nigh unto him. Now this is a dreadful thing.

3. As pride seest, so it keeps God and the soul at a distance. 'God
resisteth the proud' (James 4:6). Resists, that is, he opposes
him, he trusts him from him, he contemneth his person and all his
performances. Come unto God's ordinances the proud man may; but
come into his presence, have communion with him, or blessing from
him, he shall not. For the high God doth resist him.

4. The Word saith that 'The Lord will destroy the house of the proud'
(Prov 15:25). He will destroy his house; it may be understood he
will destroy him and his. So he destroyed proud Pharaoh, so he
destroyed proud Korah, and many others.

5. Pride, where it comes, and is entertained, is a certain forerunner
of some judgment that is not far behind. When pride goes before,
shame and destruction will follow after. 'When pride cometh, then
cometh shame' (Prov 11:2). 'Pride goeth before destruction, and
a haughty spirit before a fall' (Prov 16:18).

6. Persisting in pride makes the condition of a poor man as
remediless as is that of the devils themselves (1 Tim 3:6). And
this, I fear, was Mr. Badman's condition, and that was the reason
that he died so as he did; as I shall show you anon.

But what need I thus talk of the particular actions, or rather the
prodigious sins of Mr. Badman, when his whole life, and all his
actions, went, as it were, to the making up one massy body of sin?
Instead of believing that there was a God, his mouth, his life
and actions, declared that he believed no such thing.[65] His
'transgression saith within my heart, that there was no fear of
God before his eyes' (Psa 36:1). Instead of honouring of God, and
of giving glory to him for any of his mercies, or under any of his
good providences toward him, for God is good to all, and lets his
sun shine, and his rain fall upon the unthankful and unholy, he
would ascribe the glory to other causes. If they were mercies,
he would ascribe them, if the open face of the providence did not
give him the lie, to his own wit, labour, care, industry, cunning,
or the like. If they were crosses, he would ascribe them, or count
them the offspring of fortune, ill luck, chance, the ill management
of matters, the ill will of neighbours, or to his wife's being
religious, and spending, as he called it, too much time in reading,
praying, or the like. It was not in his way to acknowledge God,
that is, graciously, or his hand in things. But, as the prophet
saith, 'Let favour be showed to the wicked, yet will he not learn
righteousness' (Isa 26:10). And again, They returned not to him
that smote them, nor did they seek the Lord of hosts (Isa 9:13).
This was Mr. Badman's temper, neither mercies nor judgment would
make him seek the Lord. Nay, as another scripture says, 'He would
not see the works of God, nor regard the operations of his hands
either in mercies or in judgments' (Isa 26:11; Psa 29:5). But
farther, when by providence he has been cast under the best means
for his soul--for, as was showed before, he having had a good
master, and before him a good father, and after all a good wife,
and being sometimes upon a journey, and cast under the hearing of
a good sermon, as he would sometimes for novelty's sake go to hear
a good preacher--he was always without heart to make use thereof
(Prov 17:6). In this land of righteousness he would deal unjustly,
and would not behold the majesty of the Lord (Isa 26:10).

Instead of referencing the Word, when he heard it preached,
read, or discoursed of, he would sleep, talk of others business,
or else object against the authority, harmony, and wisdom of the
scriptures; saying, How do you know them to be the Word of God? How
do you know that these sayings are true? The scriptures, he would
say, were as a nose of wax, and a man may turn them whithersoever
he lists. One scripture says one thing, and another says the quite
contrary; besides, they make mention of a thousand impossibilities;
they are the cause of all dissensions and discords that are in
the land. Therefore you may, would he say, still think what you
will, but in my mind they are best at ease that have least to do
with them.

Instead of loving and honouring of them that did bear in their
foreheads the name, and in their lives the image of Christ, they
should be his song, the matter of his jests, and the objects of his
slanders. He would either make a mock at their sober deportment,
their gracious language, quiet behavior, or else desperately swear
that they did all in deceit and hypocrisy. He would endeavour to
render godly men as odious and contemptible as he could; any lies
that were made by any, to their disgrace, those he would avouch
for truth, and would not endure to be controlled. He was much like
those that the prophet speaks of, that would sit and slander his
mother's son (Psa 50:19,20). Yea, he would speak reproachfully of
his wife, though his conscience told him, and many would testify,
that she was a very virtuous woman. He would also raise slanders of
his wife's friends himself, affirming that their doctrine tended
to lasciviousness, and that in their assemblies they acted and
did unbeseeming men and women, that they committed uncleanness,
&c. He was much like those that affirmed the apostle should say,
'Let us do evil that good may come' (Rom 3:7,8). Or, like those
of whom it is thus written; 'Report, say they, and we will report
it' (Jer 20:10). And if he could get any thing by the end that had
scandal in it, if it did but touch professors, how falsely soever
reported, O! then he would glory, laugh, and be glad, and lay it
upon the whole party; saying, Hang them rogues, there is not a
barrel better herring of all the holy brotherhood of them. Like to
like, quoth the devil to the collier, this is your precise crew.
And then he would send all home with a curse.

ATTEN. If those that make profession of religion be wise, Mr.
Badman's watchings and words will make them the more wary, and
careful in all things.

WISE. You say true. For when we see men do watch for our halting,
and rejoice to see us stumble and fall, it should make us so much
abundantly the more careful.

I do think it was as delightful to Mr. Badman to hear, raise, and
tell lies, and lying stories of them that fear the Lord, as it
was for him to go to bed when a weary. But we will at this time
let these things pass. For as he was in these things bad enough,
so he added to these many more the like.

He was an angry, wrathful, envious man, a man that knew not what
meekness or gentleness meant, nor did he desire to learn. His
natural temper was to be surly, huffy, and rugged, and worse; and
he so gave way to his temper, as to this, that it brought him to
be furious and outrageous in all things, especially against goodness
itself, and against other things too, when he was displeased.

ATTEN. Solomon saith, He is a fool that rageth (Prov 14:16).

WISE. He doth so; and says moreover, that 'Anger resteth in the
bosom of fools' (Eccl 7:9). And, truly, if it be a sign of a fool
to have anger rest in his bosom, then was Mr. Badman, notwithstanding
the conceit that he had of his own abilities, a fool of no small
size.

ATTEN. Fools are mostly most wise in their own eyes.

WISE. True; but I was a saying, that if it be a sign that a man
is a fool, when anger rests in his bosom; then what is it a sign
of, think you, when malice and envy rests there? For, to my knowledge
Mr. Badman was as malicious and as envious a man as commonly you
can hear of.

ATTEN. Certainly, malice and envy flow from pride and arrogancy,
and they again from ignorance, and ignorance from the devil. And
I thought, that since you spake of the pride of Mr. Badman before,
we should have something of these before we had done.

WISE. Envy flows from ignorance indeed. And this Mr. Badman was so
envious an one, where he set against, that he would swell with it
as a toad, as we say, swells with poison.[66] He whom he maligned,
might at any time even read envy in his face wherever he met with
him, or in whatever he had to do with him. His envy was so rank and
strong, that if it at any time turned its head against a man, it
would hardly ever be pulled in again; he would watch over that man
to do him mischief, as the cat watches over the mouse to destroy
it; yea, he would wait seven years, but he would have an opportunity
to hurt him, and when he had it, he would make him feel the weight
of his envy.

Envy is a devilish thing, the scripture intimates that none can
stand before it: 'A stone is heavy, and the sand weighty; but a
fool's wrath is heavier than them both. Wrath is cruel, and anger
is outrageous; but who is able to stand before envy?' (Prov 27:3,4).

This envy, for the foulness of it, is reckoned among the foulest
villainies that are, as adultery, murder, drunkenness, revellings,
witchcrafts, heresies, seditions, &c. (Gal 5:19,20). Yea, it is
so malignant a corruption, that it rots the very bones of him in
whom it dwells. 'A sound heart is the life of the flesh; but envy
the rottenness of the bones' (Prov 14:30).

ATTEN. This envy is the very father and mother of a great many
hideous and prodigious wickednesses. I say, it is the very father
and mother of them; it both begets them, and also nourishes them
up, till they come to their cursed maturity in the bosom of him
that entertains them.

WISE. You have given it a very right description, in calling of it
the father and mother of a great many other prodigious wickednesses;
for it is so venomous and vile a thing that it puts the whole
course of nature out of order, and makes it fit for nothing but
confusion, and a hold for every evil thing: 'For where envying and
strife is, there is confusion, and every evil work' (James 3:16).
Wherefore, I say, you have rightly called it the very father
and mother of a great many other sins. And now for our further
edification, I will reckon up of some of the births of envy. 1.
Envy, as I told you before, it rotteth the very bones of him that
entertains it. And, 2. As you have also hinted, it is heavier than
a stone, than sand; yea, and I will add, it falls like a millstone
upon the head. Therefore, 3. It kills him that throws it, and him
at whom it is thrown. 'Envy slayeth the silly one' (Job 5:2). That
is, him in whom it resides, and him who is its object. 4. It was
that also that slew Jesus Christ himself; for his adversaries
persecuted him through their envy (Matt 27:18; Mark 15:10). 5.
Envy was that, by virtue of which Joseph was sold by his brethren
into Egypt (Acts 7:9).

6. It is envy that hath the hand in making of variance among God's
saints (Isa 11:13). 7. It is envy in the hearts of sinners, that
stirs them up to trust God's ministers out of their coasts (Acts
13:50, 14:6). 8. What shall I say? It is envy that is the very
nursery of whisperings, debates, backbitings, slanders, reproaches,
murders, &c.

It is not possible to repeat all the particular fruits of this
sinful root. Therefore, it is no marvel that Mr. Badman was such
an ill-natured man, for the great roots of all manner of wickedness
were in him unmortified, unmaimed, untouched.

ATTEN. But it is a rare case, even this of Mr. Badman, that he
should never in all his life be touched with remorse for his
ill-spent life.




CHAPTER XIII.

[HE GETS DRUNK AND BREAKS HIS LEG--GOD'S JUDGMENTS UPON DRUNKARDS.]

WISE. Remorse, I cannot say he ever had, if by remorse you mean
repentance for his evils. Yet twice I remember he was under some
trouble of mind about his condition. Once when he broke his leg
as he came home drunk from the ale-house; and another time when he
fell sick, and thought he should die. Besides these two times, I
do not remember any more.

ATTEN. Did he break his leg then?

WISE. Yes; once as he came home drunk from the ale-house.

ATTEN. Pray how did he break it?

WISE. Why upon a time he was at an ale-house, that wicked house
about two or three miles from home, and having there drank hard
the greatest part of the day, when night was come, he would stay
no longer, but calls for his horse, gets up and like a madman,
as drunken persons usually ride, away he goes, as hard as horse
could lay legs to the ground. Thus he rid, till coming to a dirty
place, where his horse flouncing in, fell, threw his master, and
with his fall broke his leg. So there he lay. But you would not
think how he swore at first. But after a while, he coming to
himself, and feeling by his pain, and the uselessness of his leg,
what case he was in, and also fearing that this bout might be his
death; he began to cry out after the manner of such, Lord help
me, Lord have mercy upon me, good God deliver me, and the like.
So there he lay, till some came by, who took him up, carried him
home, where he lay for some time, before he could go abroad again.

ATTEN. And then you say he called upon God.

WISE. He cried out in his pain, and would say, O God, and, O
Lord, help me. But whether it was that his sin might be pardoned,
and his soul saved, or whether to be rid of his pain, I will
not positively determine; though I fear it was but for the last;
because when his pain was gone, and he had got hopes of mending,
even before he could go abroad, he cast off prayer, and began
his old game; to wit, to be as bad as he was before.[67] He then
would send for his old companions; his sluts also would come to his
house to see him, and with them he would be, as well as he could
for his lame leg, as vicious as they could be for their hearts.

ATTEN. It was a wonder he did not break his neck.

WISE. His neck had gone instead of his leg, but that God was
long-suffering towards him; he had deserved it ten thousand times
over. There have been many, as I have heard, and as I have hinted
to you before, that have taken their horses when drunk as he; but
they have gone from the pot to the grave; for they have broken
their necks betwixt the ale-house and home. One hard by us also
drunk himself dead; he drank, and died in his drink.

ATTEN. It is a sad thing to die drunk.

WISE. So it is; but yet I wonder that no more do so. For considering
the heinousness of that sin, and with how many others sins it is
accompanied, as with oaths, blasphemies, lies, revellings, whorings,
brawlings, &c., it is a wonder to me that any that live in that
sin should escape such a blow from Heaven, that should tumble them
into their graves. Besides, when I consider also how, when they
are as drunk as beasts, they, without all fear of danger, will ride
like bedlams and madmen, even as if they did dare God to meddle
with them if he durst, for their being drunk. I say, I wonder
that he doth not withdraw his protecting providences from them,
and leave them to those dangers and destructions that by their sin
they have deserved, and that by their bedlam madness they would
rush themselves into. Only I consider again, that he has appointed
a day wherein he will reckon with them, and doth also commonly
make examples of some, to show that he takes notice of their sin,
abhors their way, and will count with them for it at the set time
(Acts 17:30,31).

ATTEN. It is worthy of our remark, to take notice how God, to show
his dislike of the sins of men, strikes some of them down with a
blow; as the breaking of Mr. Badman's leg, for doubtless that was
a stroke from heaven.

WISE. It is worth our remark, indeed. It was an open stroke, it
fell upon him while he was in the height of his sin; and it looks
much like to that in Job--'Therefore he knoweth their works, and
overturneth them in the night, so that they are destroyed. He
striketh them as wicked men in the open sight of others.' Or, as
the margin reads it, 'in the place of beholders' (Job 34:25,26).
He lays them, with his stroke, in the place of beholders. There
was Mr. Badman laid; his stroke was taken notice of by every one,
his broken leg was at this time the town talk. Mr. Badman has broken
his leg, says one. How did he break it? says another. As he came
home drunk from such an ale-house, said a third. A judgment of God
upon him, said a fourth. This his sin, his shame, and punishment,
are all made conspicuous to all that are about him. I will here
tell you another story or two.

I have read, in Mr. Clark's Looking-glass for Sinners, that upon
a time a certain drunken fellow boasted in his cups that there was
neither heaven nor hell; also he said he believed that man had no
soul, and that, for his own part, he would sell his soul to any
that would buy it. Then did one of his companions buy it of him
for a cup of wine, and presently the devil, in man's shape, bought
it of that man again at the same price; and so, in the presence
of them all, laid hold on the soul-seller, and carried him away
through the air, so that he was never more heard of.[68]

He tells us also, that there was one at Salisbury, in the midst
of his health, drinking and carousing in a tavern; and he drank a
health to the devil, saying that if the devil would not come and
pledge him, he would not believe that there was either God or
devil. Whereupon his companions, stricken with fear, hastened out
of the room; and presently after, hearing a hideous noise, and
smelling a stinking savour, the vintner ran up into the chamber;
and coming in he missed his guest, and found the window broken,
the iron bar in it bowed, and all bloody. But the man was never
heard of afterwards.[69]

Again, he tells us of a bailiff of Hedley, who, upon a Lord's day,
being drunk at Melford, got upon his horse, to ride through the
streets, saying that his horse would carry him to the devil. And
presently his horse threw him, and broke his neck. These things
are worse than the breaking of Mr. Badman's leg; and should be a
caution to all of his friends that are living, lest they also fall
by their sin into these sad judgments of God.

But, as I said, Mr. Badman quickly forgot all; his conscience
was choked before his leg was healed. And, therefore, before he
was well of the fruit of one sin, he tempts God to send another
judgment to seize upon him. And so he did quickly after. For not
many months after his leg was well, he had a very dangerous fit
of sickness, insomuch that now he began to think he must die in
very deed.




CHAPTER XIV.

[HIS PRETENDED REPENTINGS AND PROMISES OF REFORM WHEN DEATH GRIMLY
STARES AT HIM.]

ATTEN. Well, and what did he think and do then?

WISE. He thought he must go to hell; that I know, for he could
not forbear but say so. To my best remembrance, he lay crying out
all one night for fear; and at times he would so tremble that he
would make the very bed shake under him. But O! how the thoughts
of death, of hell-fire, and of eternal judgment, did then wrack
his conscience. Fear might be seen in his face, and in his tossings
to and fro; it might also be heard in his words, and be understood
by his heavy groans. He would often cry, I am undone, I am undone;
my vile life has undone me!

ATTEN. Then his former atheistical thoughts and principles were
too weak now to support him from the fears of eternal damnation.

WISE. Ay! they were too weak indeed. They may serve to stifle
conscience, when a man is in the midst of his prosperity; and to
harden the heart against all good counsel, when a man is left of
God, and given up to his reprobate mind. But, alas, atheistical
thoughts, notions, and opinions must shrink and melt away, when
God sends, yea, comes with sickness to visit the soul of such a
sinner for his sin. There was a man dwelt about twelve miles off
from us, that had so trained up himself in his atheistical notions,
that at last he attempted to write a book against Jesus Christ,
and against the Divine authority of the scriptures. But I think
it was not printed. Well, after many days, God struck him with
sickness, whereof he died. So, being sick, and musing upon his
former doings, the book that he had written came into his mind,
and with it such a sense of his evil in writing of it, that it
tore his conscience as a lion would tear a kid. He lay, therefore,
upon his deathbed in sad case, and much affliction of conscience;
some of my friends also went to see him; and as they were in his
chamber one day, he hastily called for pen, ink, and paper; which
when it was given him, he took it and writ to this purpose:--I,
such a one, in such a town, must go to hell-fire, for writing a
book against Jesus Christ, and against the Holy Scriptures. And
would also have leaped out of the window of his house, to have
killed himself, but was by them prevented of that; so he died in
his bed, such a death as it was. It will be well if others take
warning by him.[70]

ATTEN. This is a remarkable story.

WISE. It is as true as remarkable. I had it from them that I dare
believe, who also themselves were eye and ear witnesses; and also
that catched him in their arms, and saved him, when he would have
leaped out of his chamber window, to have destroyed himself!

ATTEN. Well, you have told me what were Mr. Badman's thoughts now,
being sick, of his condition; pray tell me also what he then did
when he was sick?

WISE. Did! he did many things which, I am sure, he never thought
to have done; and which, to be sure, was not looked for of his
wife and children. In this fit of sickness, his thoughts were
quite altered about his wife; I say his thoughts, so far as could
be judged by his words and carriages to her. For now she was his
good wife, his godly wife, his honest wife, his duck and dear,
and all. Now he told her that she had the best of it; she having
a good life to stand by her, while his debaucheries and ungodly
life did always stare him in the face. Now he told her the counsel
that she often gave him was good; though he was so bad as not to
take it.

Now he would hear her talk to him, and he would lie sighing by her
while she so did. Now he would bid her pray for him, that he might
be delivered from hell. He would also now consent that some of
her good ministers might come to him to comfort him; and he would
seem to show them kindness when they came, for he would treat them
kindly with words, and hearken diligently to what they said; only
he did not care that they should talk much of his ill-spent life,
because his conscience was clogged with that already. He cared not
now to see his old companions, the thoughts of them were a torment
to him; and now he would speak kindly to that child of his that
took after its mother's steps, though he could not at all abide
it before.

He also desired the prayers of good people, that God of his mercy
would spare him a little longer; promising that if God would but
let him recover this once, what anew, what a penitent man he would
be toward God, and what a loving husband he would be to his wife;
what liberty he would give her, yea, how he would go with her
himself, to hear her ministers, and how they should go hand in
hand in the way to heaven together.

ATTEN. Here was a fine show of things; I'll warrant you, his wife
was glad for this.

WISE. His wife! ay, and a many good people besides. It was noised
all over the town what a great change there was wrought upon Mr.
Badman; how sorry he was for his sins, how he began to love his
wife, how he desired good men should pray to God to spare him; and
what promises he now made to God, in his sickness, that if ever
he should raise him from his sick bed to health again, what a new
penitent man he would be towards God, and what a loving husband to
his good wife. Well, ministers prayed, and good people rejoiced,
thinking verily that they now had gotten a man from the devil;
nay, some of the weaker sort did not stick to say that God had
begun a work of grace in his heart; and his wife, poor woman, you
cannot think how apt she was to believe it so; she rejoiced, and
she hoped as she would have it. But, alas! alas! in little time
things all proved otherwise.

After he had kept his bed a while, his distemper began to abate,
and he to feel himself better; so he in a little time was so finely
mended, that he could walk about the house, and also obtained a
very fine stomach to his food; and now did his wife and her good
friends stand gaping to see Mr. Badman fulfil his promise of
becoming new towards God, and loving to his wife; but the contrary
only showed itself. For, so soon as ever he had hopes of mending,
and found that his strength began to renew, his trouble began to
go off his heart, and he grew as great a stranger to his frights
and fears, as if he never had them.




CHAPTER XV.

[DEATH LEAVES HIM FOR A SEASON, AND HE RETURNS TO HIS SIN LIKE A
SOW THAT HAS BEEN WASHED TO HER WALLOWING IN THE MIRE.]

But verily, I am apt to think that one reason of his no more
regarding or remembering of his sick-bed fears, and of being no
better for them was some words that the doctor that supplied him
with physic said to him when he was mending. For as soon as Mr.
Badman began to mend, the doctor comes and sits him down by him in
his house, and there fell into discourse with him about the nature
of his disease; and among other things they talked of Badman's
trouble, and how he would cry out, tremble, and express his fears
of going to hell when his sickness lay pretty hard upon him. To
which the doctor replied, that those fears and outcries did arise
from the height of his distemper; for that disease was often
attended with lightness of the head, by reason the sick party
could not sleep, and for that the vapours disturbed the brain: but
you see, Sir, quoth he, that so soon as you got sleep and betook
yourself to rest, you quickly mended, and your head settled, and
so those frenzies left you. And it was so indeed, thought Mr.
Badman; was my troubles only the effects of my distemper, and
because ill vapours got up into my brain? Then surely, since my
physician was my saviour, my lust again shall be my god. So he
never minded religion more, but betook him again to the world, his
lusts and wicked companions: and there was an end of Mr. Badman's
conversion.

ATTEN. I thought, as you told me of him, that this would be the
result of the whole; for I discerned, by your relating of things,
that the true symptoms of conversion were wanting in him, and that
those that appeared to be anything like them, were only such as
reprobates may have.

WISE. You say right, for there wanted in him, when he was most
sensible, a sense of the pollution of his nature; he only had
guilt for his sinful actions, the which Cain, and Pharaoh, and
Saul, and Judas, those reprobates, have had before him (Gen 4:13,14;
Exo 9:27; 1 Sam 15:24; Matt 27:3-5).

Besides, the great things that he desired, were to be delivered
from going to hell, and who would, willingly? and that his life
might be lengthened in this world. We find not, by all that he said
or did, that Jesus Christ the Saviour was desired by him, from a
sense of his need of his righteousness to clothe him, and of his
Spirit to sanctify him. His own strength was whole in him, he saw
nothing of the treachery of his own heart: for had he, he would
never have been so free to make promises to God of amendment. He
would rather have been afraid, that if he had mended, he should
have turned with the dog to his vomit, and have begged prayers of
the saints, and assistance from heaven upon that account, that he
might have been kept from doing so. It is true he did beg prayers
of good people, and so did Pharaoh of Moses and Aaron, and Simon
Magus of Simon Peter (Exo 9:28; Acts 8:24). His mind also seemed
to be turned to his wife and child; but, alas! it was rather from
conviction that God had given him concerning their happy estate
over his, than for that he had any true love to the work of God
that was in them. True, some shows of kindness he seemed to have
for them, and so had rich Dives when in hell, to his five brethren
that were yet in the world: yea, he had such love as to wish them
in heaven, that they might not come thither to be tormented (Luke
16:27,28).

ATTEN. Sick-bed repentance is seldom good for anything.

WISE. You say true, it is very rarely good for anything indeed.
Death is unwelcome to nature, and usually when sickness and death
visit the sinner; the first taking of him by the shoulder, and
the second standing at the bed-chamber door to receive him; then
the sinner begins to look about him, and to bethink with himself,
these will have me away before God; and I know that my life has
not been as it should, how shall I do to appear before God! Or
if it be more the sense of the punishment, and the place of the
punishment of sinners, that also is starting to a defiled conscience,
now roused by death's lumbering at the door. And hence usually is
sick-bed repentance, and the matter of it; to wit, to be saved from
hell, and from death, and that God will restore again to health
till they mend, concluding that it is in their power to mend, as
is evident by their large and lavishing promises to do it. I have
known many that, when they have been sick, have had large measures
of this kind of repentance, and while it has lasted, the noise
and sound thereof has made the town to ring again. But, alas! how
long has it lasted? ofttimes scarce so long as until the party now
sick has been well. It has passed away like a mist or a vapour,
it has been a thing of no continuance. But this kind of repentance
is by God compared to the howling of a dog. 'And they have not
cried unto me with their heart, when they howled upon their beds'
(Hosea 7:14).

ATTEN. Yet one may see by this the desperateness of man's heart;
for what is it but desperate wickedness to make promise to God
of amendment, if he will but spare them; and yet, so soon as they
are recovered, or quickly after, fall to sin as they did before,
and never to regard their promise more.

WISE. It is a sign of desperateness indeed; yea, of desperate
madness (Deut 1:34,35). For, surely, they must needs think that
God took notice of their promise, that he heard the words that
they spake, and that he hath laid them up against the time to
come; and will then bring out, and testify to their faces, that
they flattered him with their mouth, and lied unto him with their
tongue, when they lay sick, to their thinking, upon their death-bed,
and promised him that if he would recover them they would repent
and amend their ways (Psa 78:34-37). But thus, as I have told
you, Mr. Badman did. He made great promises that he would be a
new man, that he would leave his sins and become a convert, that
he would love, &c. his godly wife, &c. Yea, many fine words had
Mr. Badman in his sickness, but no good actions when he was well.




CHAPTER XVI.

[HIS PIOUS WIFE DIES BROKEN-HEARTED.--HER DEATH-BED CHARGE TO
HER FAMILY.]

ATTEN. And how did his good wife take it, when she saw that he had
no amendment, but that he returned with the dog to his vomit, to
his old courses again?

WISE. Why, it broke her heart, it was a worse disappointment to
her than the cheat that he gave her in marriage. At least she laid
it more to heart, and could not so well grapple with it. You must
think that she had put up many a prayer to God for him before,
even all the time that he had carried it so badly to her, and now,
when he was so affrighted in his sickness, and so desired that
he might live and mend; poor woman, she thought that the time was
come for God to answer her prayers; nay, she did not let[71] with
gladness, to whisper it out amongst her friends, that it was
so: but when she saw herself disappointed by her husband turning
rebel again, she could not stand up under it, but falls into a
languishing distemper, and in a few weeks gave up the ghost.

ATTEN. Pray how did she die?

WISE. Die! she died bravely; full of comfort of the faith of her
interest in Christ, and by him, of the world to come. She had many
brave expressions in her sickness, and gave to those that came to
visit her many signs of her salvation; the thoughts of the grave,
but especially of her rising again, were sweet thoughts to her.
She would long of death, because she knew it would be her friend.
She behaved herself like to some that were making of them ready
to go meet their bridegroom. Now, said she, I am going to rest
from my sorrows, my sighs, my tears, my mournings, and complaints:
I have heretofore longed to be among the saints, but might by no
means be suffered to go, but now I am going, and no man can stop
me, to the great meeting, 'to the general assembly, and church of
the first born which are written in heaven' (Heb 12:22-24). There
I shall have my heart's desire; there I shall worship without
temptation or other impediment; there I shall see the face of my
Jesus, whom I have loved, whom I have served, and who now I know
will save my soul. I have prayed often for my husband, that he
might be converted, but there has been no answer of God in that
matter. Are my prayers lost? are they forgotten? are they thrown
over the bar? No: they are hanged upon the horns of the golden
altar, and I must have the benefit of them myself, that moment
that I shall enter into the gates, in at which the righteous nation
that keepeth truth shall enter: I say, I shall have the benefit
of them. I can say as holy David; I say, I can say of my husband,
as he could of his enemies: 'As for me, when they were sick, my
clothing was sackcloth; I humbled my soul with fasting, and my
prayer returned into mine own bosom' (Psa 35:13). My prayers are
not lost, my tears are yet in God's bottle; I would have had a
crown, and glory for my husband, and for those of my children that
follow his steps; but so far as I can see yet, I must rest in the
hope of having all myself.

ATTEN. Did she talk thus openly?

WISE. No: this she spake but to one or two of her most intimate
acquaintance, who were permitted to come and see her, when she
lay languishing upon her death-bed.

ATTEN. Well, but pray go on in your relation, this is good; I am
glad to hear it, this is as a cordial to my heart while we sit
thus talking under this tree.

WISE. When she drew near her end, she called for her husband,
and when he was come to her she told him that now he and she must
part, and, said she, God knows, and thou shalt know, that I have
been a loving, faithful wife unto thee; my prayers have been many
for thee; and as for all the abuses that I have received at thy
hand, those I freely and heartily forgive, and still shall pray
for thy conversion, even as long as I breathe in this world. But
husband, I am going thither, where no bad man shall come, and if
thou dost not convert, thou wilt never see me more with comfort;
let not my plain words offend thee; I am thy dying wife, and of
my faithfulness to thee, would leave this exhortation with thee;
break off thy sins, fly to God for mercy while mercy's gate stands
open; remember that the day is coming, when thou, though now lusty
and well, must lie at the gates of death as I do; and what wilt
thou then do, if thou shalt be found with a naked soul, to meet
with the cherubims with their flaming swords? Yea, what wilt thou
then do, if death and hell shall come to visit thee, and thou in
thy sins, and under the curse of the law?

ATTEN. This was honest and plain; but what said Mr. Badman to her?

WISE. He did what he could to divert her talk, by throwing in other
things; he also showed some kind of pity to her now, and would
ask her what she would have? and with various kind of words put
her out of her talk; for when she saw that she was not regarded,
she fetched a deep sigh, and lay still. So he went down, and then
she called for her children, and began to talk to them. And first
she spake to those that were rude, and told them the danger of
dying before they had grace in their hearts. She told them also
that death might be nearer them than they were aware of; and bid
them look when they went through the churchyard again, if there
were not little graves there. And, ah children, said she, will
it not be dreadful to you if we only shall meet at the day of
judgment, and then part again, and never see each other more? And
with that she wept, the children also wept: so she held on her
discourse. Children, said she, I am going from you; I am going to
Jesus Christ, and with him there is neither sorrow, nor sighing,
nor pain, nor tears, nor death (Rev 7:16, 21:3,4). Thither would
I have you go also, but I can neither carry you nor fetch you
thither; but if you shall turn from your sins to God, and shall
beg mercy at his hands by Jesus Christ, you shall follow me,
and shall, when you die, come to the place where I am going, that
blessed place of rest; and then we shall be for ever together,
beholding the face of our Redeemer, to our mutual and eternal
joy. So she bid them remember the words of a dying mother when she
was cold in her grave, and themselves were hot in their sins, if
perhaps her words might put check to their vice, and that they
might remember and turn to God.

Then they all went down but her darling, to wit, the child that she
had most love for, because it followed her ways. So she addressed
herself to that. Come to me, said she, my sweet child, thou art the
child of my joy; I have lived to see thee a servant of God; thou
shalt have eternal life. I, my sweet heart,[72] shall go before,
and thou shalt follow after, if thou shalt 'hold the beginning
of thy confidence stedfast unto the end' (Heb 3:14). When I am
gone, do thou still remember my words. Love thy Bible, follow my
ministers, deny ungodliness still, and if troublesome times shalt
come, set a higher price upon Christ, his word, and ways, and the
testimony of a good conscience, than upon all the world besides.[73]
Carry it kindly and dutifully to thy father, but choose none of
his ways. If thou mayest go to service, choose that rather than
to stay at home; but then be sure to choose a service where thou
mayest be helped forwards in the way to heaven; and that thou mayest
have such a service, speak to my minister, he will help thee, if
possible, to such a one.

I would have thee also, my dear child, to love thy brothers and
sisters, but learn none of their naughty tricks. 'Have no fellowship
with the unfruitful works of darkness, but rather reprove them'
(Eph 5:11). Thou hast grace, they have none; do thou therefore
beautify the way of salvation before their eyes, by a godly life
and conformable conversation to the revealed will of God, that thy
brothers and sisters may see and be the more pleased with the good
ways of the Lord. If thou shalt live to marry, take heed of being
served as I was; that is, of being beguiled with fair words and
the flatteries of a lying tongue. But first be sure of godliness,
yea, as sure as it is possible for one to be in this world. Trust
not thine own eyes, nor thine own judgment, I mean as to that
person's godliness that thou art invited to marry. Ask counsel of
good men, and do nothing therein, if he lives, without my minister's
advice. I have also myself desired him to look after thee. Thus
she talked to her children, and gave them counsel; and after she
had talked to this a little longer, she kissed it, and bid it go
down.

Well, in short, her time drew on, and the day that she must die.
So she died, with a soul full of grace, a heart full of comfort,
and by her death ended a life full of trouble. Her husband made
a funeral for her, perhaps because he was glad he was rid of her,
but we will leave that to the manifest at judgment.

ATTEN. This woman died well. And now we are talking of the dying
of Christians, I will tell you a story of one that died some time
since in our town. The man was a godly old Puritan, for so the
godly were called in time past. This man, after a long and godly
life, fell sick, of the sickness whereof he died. And as he lay
drawing on, the woman that looked to him thought she heard music,
and that the sweetest that ever she heard in her life, which also
continued until he gave up the ghost. Now when his soul departed
from him the music seemed to withdraw, and to go further and
further off from the house, and so it went until the sound was
quite gone out of hearing.

WISE. What do you think that might be?

ATTEN. For ought I know the melodious notes of angels, that were
sent of God to fetch him to heaven.

WISE. I cannot say but that God goes out of his ordinary road
with us poor mortals sometimes. I cannot say this of this woman,
but yet she had better music in her heart than sounded in this
woman's ears.

ATTEN. I believe so; but pray tell me, did any of her other children
hearken to her words, so as to be bettered in their souls thereby?

WISE. One of them did, and became a very hopeful young man. But
for the rest I can say nothing.

ATTEN. And what did Badman do after his wife was dead?

WISE. Why, even as he did before; he scarce mourned a fortnight
for her, and his mourning then was, I doubt, more in fashion than
in heart.

ATTEN. Would he not sometimes talk of his wife when she was dead?

WISE. Yes, when the fit took him, and could commend her too
extremely, saying she was a good, godly, virtuous woman. But this
is not a thing to be wondered at. It is common with wicked men to
hate God's servants while alive, and to commend them when they are
dead. So served the Pharisees the prophets. Those of the prophets
that were dead they commended, and those of them that were alive
they condemned. (Matt 23).




CHAPTER XVII.

[HE IS TRICKED INTO A SECOND MARRIAGE BY A WOMAN AS BAD AS
HIMSELF.]

ATTEN. But did not Mr. Badman marry again quickly?

WISE. No, not a good while after; and when he was asked the reason
he would make this slighty answer, Who would keep a cow of their
own that can have a quart of milk for a penny? Meaning, who would
be at the charge to have a wife that can have a whore when he
listeth? So villainous, so abominable did he continue after the
death of his wife. Yet at last there as one was too hard for him.
For getting of him to her upon a time, and making of him sufficiently
drunk, she was so cunning as to get a promise of marriage of him,
and so held him to it, and forced him to marry her. And she, as the
saying is, was as good as he at all his vile and ranting tricks.
She had her companions as well as he had his, and she would meet
them too at the tavern and ale-house more commonly than he was aware
of. To be plain, she was a very whore, and had as great resort
came to her, where time and place was appointed, as any of them
all. Ay, and he smelt it too, but could not tell how to help it.
For if he began to talk, she could lay in his dish the whores that
she knew he haunted, and she could fit him also with cursing and
swearing, for she would give him oath for oath, and curse for
curse.

ATTEN. What kind of oaths would she have?

WISE. Why, damn her, and sink her, and the like.

ATTEN. These are provoking things.

WISE. So they are; but God doth not altogether let such things
go unpunished in this life. Something of this I have showed you
already, and will here give you one or two instances more.

There lived, saith one, in the year 1551, in a city of Savoy, a
man who was a monstrous curser and swearer, and though he was
often admonished and blamed for it, yet would he by no means mend
his manners. At length a great plague happening in the city, he
withdrew himself [with his wife and a kinswoman] into a garden,
where being again admonished to give over his wickedness, he
hardened his heart more, swearing, blaspheming God, and giving
himself to the devil. And immediately the devil snatched him up
suddenly, his wife and kinswoman looking on, and carried him quite
away. The magistrates, advertised hereof, went to the place and
examined the women, who justified the truth of it.

Also at Oster, in the duchy of Magalapole, saith Mr. Clark, a
wicked woman used in her cursing to give herself body and soul
to the devil, and being reproved for it, still continued the
same; till, being at a wedding-feast, the devil came in person,
and carried her up into the air, with most horrible outcries and
roarings; and in that sort carried her round about the town, that
the inhabitants were ready to die for fear. And by and by he tore
her in four pieces, leaving her four quarters in four several
highways; and then brought her bowels to the marriage-feast, and
threw them upon the table before the mayor of the town, saying,
Behold these dishes of meat belong to thee, whom the like destruction
waiteth for if thou dost not amend thy wicked life.

ATTEN. Though God forbears to deal thus with all men that thus rend
and tear his name, and that immediate judgments do not overtake
them, yet he makes their lives by other judgments bitter to them,
does he not?

WISE. Yes, yes, and for proof, I need go no farther than to this
Badman and his wife; for their railing, and cursing, and swearing
ended not in words. They would fight and fly at each other, and
that like cats and dogs. But it must be looked upon as the hand
and judgment of God upon him for his villainy; he had an honest
woman before, but she would not serve his turn, and therefore
God took her away, and gave him one as bad as himself. Thus that
measure that he meted to his first wife, this last did mete to
him again. And this is a punishment wherewith sometimes God will
punish wicked men. So said Amos to Amaziah, 'Thy wife shall be a
harlot in the city' (Amos 7:17). With this last wife Mr. Badman
lived a pretty while; but, as I told you before, in a most sad and
hellish manner. And now he would bewail his first wife's death;
not of love that he had to her godliness, for that he could never
abide, but for that she used always to keep home, whereas this
would go abroad; his first wife was also honest, and true to that
relation, but this last was a whore of her body. The first woman
loved to keep things together, but this last would whirl them
about as well as he. The first would be silent when he chid, and
would take it patiently when he abused her; but this would give
him word for word, blow for blow, curse for curse; so that now Mr.
Badman had met with his match. God had a mind to make him see the
baseness of his own life in the wickedness of his wife's. But all
would not do with Mr. Badman, he would be Mr. Badman still. This
judgment did not work any reformation upon him, no, not to God
nor man.

ATTEN. I warrant you that Mr. Badman thought when his wife was
dead, that next time he would match far better.

WISE. What he thought I cannot tell, but he could not hope for
it in this match. For here he knew himself to be catched, he knew
that he was by this woman entangled, and would therefore have
gone back again, but could not. He knew her, I say, to be a whore
before, and therefore could not promise himself a happy life with
her. For he or she that will not be true to their own soul, and
therefore could not expect she should be true to him. But Solomon
says, 'A whore is a deep ditch,' and Mr. Badman found it true.
For when she had caught him in her pit, she would never leave him
till she had got him to promise her marriage; and when she had
taken him so far, she forced him to marry indeed. And after that,
they lived that life that I have told you.

ATTEN. But did not the neighbours take notice of this alteration
that Mr. Badman had made?

WISE. Yes; and many of his neighbours, yea, many of those that
were carnal said, It is a righteous judgment of God upon him for
his abusive carriage and language to his other wife: for they were
all convinced that she was a virtuous woman, and that he, vile
wretch, had killed her, I will not say with, but with the want of
kindness.




CHAPTER XVIII.

[HE PARTS FROM HIS WIFE--DISEASES ATTACK HIM UNDER CAPTAIN
CONSUMPTION, HE ROTS AWAY, AND DIES IN SINFUL SECURITY.]

ATTEN. And how long, I pray, did they live thus together.

WISE. Some fourteen or sixteen years, even until, though she also
brought something with her, they had sinned all away, and parted
as poor as howlets. And, in reason, how could it be otherwise?
he would have his way, and she would have hers; he among his
companions, and she among hers; he with his whores, and she with
her rogues; and so they brought their[74] noble to ninepence.

ATTEN. Pray of what disease did Mr. Badman die, for now I perceive
we are come up to his death?

WISE. I cannot so properly say that he died of one disease, for
there were many that had consented, and laid their heads together
to bring him to his end. He was dropsical, he was consumptive, he
was surfeited, was gouty, and, as some say, he had a tang of the
pox in his bowels. Yet the captain of all these men of death that
came against him to take him away, was the consumption, for it
was that that brought him down to the grave.[75]

ATTEN. Although I will not say but the best men may die of a
consumption, a dropsy, or a surfeit; yea, that these may meet upon
a man to end him; yet I will say again, that many times these
diseases come through man's inordinate use of things. Much drinking
brings dropsies, consumptions, surfeits, and many other diseases;
and I doubt that Mr. Badman's death did come by his abuse of
himself in the use of lawful and unlawful things. I ground this
my sentence upon that report of his life that you at large have
given me.

WISE. I think verily that you need not call back your sentence; for
it is thought by many that by his cups and his queans he brought
himself to this his destruction: he was not an old man when he
died, nor was he naturally very feeble, but strong and of a healthy
complexion. Yet, as I said, he moultered away, and went, when he
set agoing, rotten to his grave. And that which made him stink when
he was dead, I mean, that made him stink in his name and fame,
was, that he died with a spice of the foul disease upon him. A man
whose life was full of sin, and whose death was without repentance.

ATTEN. These were blemishes sufficient to make him stink indeed.

WISE. They were so, and they did do it. No man could speak well
of him when he was gone. His name rotted above ground, as his
carcase rotted under. And this is according to the saying of the
wise man, 'The memory of the just is blessed, but the name of the
wicked shall rot' (Prov 10:7).

This text, in both the parts of it, was fulfilled upon him and
the woman that he married first. For her name still did flourish,
though she had been dead almost seventeen years; but his began to
stink and rot before he had been buried seventeen days.

ATTEN. That man that dieth with a life full of sin, and with a
heart void of repentance, although he should die of the most golden
disease, if there were any thing that might be so called, I will
warrant him his name shall stink, and that in heaven and earth.

WISE. You say true; and therefore doth the name of Cain, Pharaoh,
Saul, Judas, and the Pharisees, though dead thousands of years
ago, stink as fresh in the nostrils of the world as if they were
but newly dead.

ATTEN. I do fully acquiesce with you in this. But, Sir, since you
have charged him with dying impenitent, pray let me see how you
will prove it; not that I altogether doubt it, because you have
affirmed it, but yet I love to have proof for what men say in such
weighty matters.

WISE. When I said he died without repentance, I meant so far as
those that knew him could judge, when they compared his life, the
Word, and his death together.

ATTEN. Well said, they went the right way to find out whether he
had, that is, did manifest that he had repentance or no. Now then
show me how they did prove he had none.

WISE. So I will. And first, this was urged to prove it. He had
not in all the time of his sickness a sight and sense of his sins,
but was as secure, and as much at quiet, as if he had never sinned
in all his life.

ATTEN. I must needs confess that this is a sign he had none. For
how can a man repent of that of which he hath neither sight nor
sense? But it is strange that he had neither sight nor sense of
sin now, when he had such a sight and sense of his evil before;
I mean when he was sick before.

WISE. He was, as I said, as secure now as if he had been as sinless
as an angel; though all men knew what a sinner he was, for he
carried his sins in his forehead. His debauched life was read and
known of all men; but his repentance was read and known of no man;
for, as I said, he had none. And for ought I know, the reason why
he had no sense of his sins now was, because he profited not by
that sense that he had of them before. He liked not to retain that
knowledge of God then, that caused his sins to come to remembrance.
Therefore God gave him up now to a reprobate mind, to hardness
and stupidity of spirit; and so was that scripture fulfilled upon
him, 'He hath blinded their eyes' (Isa 6:10). And that, 'Let their
eyes be darkened that they may not see' (Rom 11:10). O, for a man
to live in sin, and to go out of the world without repentance for
it, is the saddest judgment that can overtake a man.

ATTEN. But, Sir, although both you and I have consented that
without a sight and sense of sin there can be no repentance, yet
that is but our bare say so; let us therefore now see if by the
scripture we can make it good.

WISE. That is easily done. The three thousand that were converted
(Acts 2), repented not till they had sight and sense of their
sins. Paul repented not till he had sight and sense of his sins
(Act 9). The jailer repented not till the had sight and sense of
his sins; nor could they (Act 16). For of what should a man repent?
The answer is, Of sin. What is it to repent of sin? The answer is,
To be sorry for it, to turn from it. But how can a man be sorry
for it, that has neither sight nor sense of it? (Psa 38:18). David
did not only commit sins, but abode impenitent for them, until
Nathan the prophet was sent from God to give him a sight and sense
of them; and then, but not till then, he indeed repented of them
(2 Sam 12). Job, in order to his repentance, cries unto God, 'Show
me wherefore thou contendest with me?' (Job 10:2). And again, 'That
which I see not teach thou me, I have borne chastisement, I will
not offend any more' (Job 34:32). That is, not in what I know, for
I will repent of it; nor yet in what I know not, when thou shalt
show me it. Also Ephraim's repentance was after he was turned to
the sight and sense of his sins, and after he was instructed about
the evil of them (Jer 31:18-20).

ATTEN. These are good testimonies of this truth, and do, if matter
of fact, with which Mr. Badman is charged, be true, prove indeed
that he did not repent, but as he lived so he died in his sin (Job
20:11). For without repentance a man is sure to die in his sin;
for they will lie down in the dust with him, rise at the judgment
with him, hang about his neck like cords and chains when he standeth
at the bar of God's tribunal (Prov 5:22). And go with him, too,
when he goes away from the judgment-seat, with a 'Depart from me,
ye cursed, into everlasting fire, prepared for the devil and his
angels' (Matt 25:41). And there shall fret and gnaw his conscience,
because they will be to him a never-dying worm (Mark 9:44; Isa
66:24).

WISE. You say well, and I will add a word or two more to what I
have said. Repentance, as it is not produced without a sight and
sense of sin, so every sight and sense of sin cannot produce it;
I mean every sight and sense of sin cannot produce that repentance,
that is repentance unto salvation; repentance never to be repented
of. For it is yet fresh before us, that Mr. Badman had a sight and
sense of sin, in that fit of sickness that he had before, but it
died without procuring any such godly fruit; as was manifest by
his so soon returning with the dog to his vomit. Many people think
also that repentance stands in confession of sin only, but they
are very much mistaken; for repentance, as was said before, is a
being sorry for, and returning from transgression to God by Jesus
Christ. Now, if this be true, that every sight and sense of sin
will not produce repentance, then repentance cannot be produced
there where there is no sight and sense of sin. That every sight
and sense of sin will not produce repentance, to wit, the godly
repentance that we are speaking of, is manifest in Cain, Pharaoh,
Saul, and Judas, who all of them had sense, great sense of sin,
but none of them repentance unto life.

Now I conclude that Mr. Badman did die impenitent, and so a death
most miserable.

ATTEN. But pray now, before we conclude our discourse of Mr.
Badman, give me another proof of his dying in his sins.

WISE. Another proof is this, he did not desire a sight and sense
of sins, that he might have repentance for them. Did I say he did
not desire it, I will add, he greatly desired to remain in his
security, and that I shall prove by that which follows. First, he
could not endure that any man now should talk to him of his sinful
life, and yet that was the way to beget a sight and sense of sin,
and so of repentance from it, in his soul. But I say he could not
endure such discourse. Those men that did offer to talk unto him
of his ill-spent life, they were as little welcome to him, in
the time of his last sickness, as was Elijah when he went to meet
with Ahab as he went down to take possession of Naboth's vineyard.
'Hast thou found me,' said Ahab, 'O mine enemy?' (1 Kings 21:17-21).
So would Mr. Badman say in his heart to and of those that thus
did come to him, though indeed they came even of love to convince
him of his evil life, that he might have repented thereof and have
obtained mercy.

ATTEN. Did good men then go to see him in his last sickness?

WISE. Yes. Those that were his first wife's acquaintance, they
went to see him, and to talk with him, and to him, if perhaps he
might now, at last, bethink himself and cry to God for mercy.

ATTEN. They did well to try now at last if they could save his
soul from hell. But pray how can you tell that he did not care
for the company of such?

WISE. Because of the differing carriage that he had for them from
what he had when his old carnal companions came to see him. When
his old companions came to see him he would stir up himself as
much as he could, both by words, and looks, to signify they were
welcome to him; he would also talk with them freely and look
pleasantly upon them, though the talk of such could be none other
but such as David said carnal men would offer to him when they
came to visit him in his sickness. 'If he come to see me,' says
he, 'he speaketh vanity, his heart gathereth iniquity to itself'
(Psa 41:6). But these kind of talks, I say, Mr. Badman better
brooked than he did the company of better men.

But I will more particularly give you a character of his carriage
to good men, and good talk, when they came to see him. 1. When
they were come he would seem to fail in his spirits at the sight
of them. 2. He would not care to answer them to any of those
questions that they would at times put to him, to feel what sense
he had of sin, death, hell, and judgment. But would either say
nothing or answer them by way of evasion, or else by telling of
them he was so weak and spent that he could not speak much. 3.
He would never show forwardness to speak to or talk with them,
but was glad when they held their tongues. He would ask them
no question about his state and another world, or how he should
escape that damnation that he had deserved. 4. He had got
a haunt[76] at last to bid his wife and keeper, when these good
people attempted to come to see him, to tell them that he was
asleep, or inclining to sleep, or so weak for want thereof that
he could not abide any noise. And so they would serve them time
after time, till at last they were discouraged from coming to
see him any more. 5. He was so hardened now in this time of his
sickness, that he would talk, when his companions came unto him,
to the disparagement of those good men, and of their good doctrine
too, that of love did come to see him, and that did labour to
convert him. 6. When these good men went away from him he would
never say, Pray, when will you be pleased to come again, for
I have a desire to more of your company and to hear more of your
good instruction? No, not a word of that, but when they were going
would scarce bid them drink,[77] or say, Thank you for your good
company and good instruction. 7. His talk in his sickness with
his companions would be of the world, as trades, houses, lands,
great men, great titles, great places, outward prosperity or outward
adversity, or some such carnal thing. By all which I conclude
that he did not desire a sense and sight of his sin, that he might
repent and be saved.

ATTEN. It must needs be so as you say, if these things be true
that you have asserted of him. And I do the rather believe them,
because I think you dare not tell a lie of the dead.

WISE. I was one of them that went to him and that beheld his carriage
and manner of way, and this is a true relation of it that I have
given you.

ATTEN. I am satisfied. But pray, if you can, show me now, by the
Word, what sentence of God doth pass upon such men.

WISE. Why, the man that is thus averse to repentance, that desires
not to hear of his sins that he might repent and be saved, is said
to be a man that saith unto God, 'Depart from me, for I desire not
the knowledge of thy ways' (Job 21:14). He is a man that says in
his heart and with his actions, 'I have loved strangers [sins]
and after them will I go' (Jer 2:25). He is a man that shuts his
eyes, stops his ears, and that turneth his spirit against God (Zech
7:11,12; Acts 28:26,27). Yea, he is the man that is at enmity with
God, and that abhors him with his soul.

ATTEN. What other sign can you give me that Mr. Badman died without
repentance?

WISE. Why, he did never heartily cry to God for mercy all the time
of his affliction. True, when sinking fits, stitches, or pains
took hold upon him, then he would say, as other carnal men used
to do, Lord, help me; Lord, strengthen me; Lord, deliver me, and
the like. But to cry to God for mercy, that he did not, but lay,
as I hinted before, as if he never had sinned.

ATTEN. That is another bad sign indeed, for crying to God for mercy
is one of the first signs of repentance. When Paul lay repenting
of his sin upon his bed, the Holy Ghost said of him, 'Behold
he prayeth' (Acts 9:11). But he that hath not the first signs of
repentance, it is a sign he hath none of the other, and so indeed
none at all. I do not say but there may be crying where there
may be no sign of repentance. 'They cried,' says David, 'unto the
Lord, but he answered them not'; but that he would have done if
their cry had been the fruit of repentance (Psa 18:41). But, I say,
if men may cry and yet have no repentance, be sure they have none
that cry not at all. It is said in Job, 'they cry not when he
bindeth them' (Job 36:13); that is, because they have no repentance;
no repentance, no cries; false repentance, false cries; true
repentance, true cries.

WISE. I know that it is as possible for a man to forbear crying
that hath repentance, as it is for a man to forbear groaning that
feeleth deadly pain. He that looketh into the book of Psalms, where
repentance is most lively set forth even in its true and proper
effects, shall their find that crying, strong crying, hearty
crying, great crying, and incessant crying, hath been the fruits
of repentance; but none of this had this Mr. Badman, therefore he
died in his sins.

That crying is an inseparable effect of repentance, is seen in
these scriptures--'Have mercy upon me, O God; according unto the
multitude of thy tender mercies, blot out my transgressions' (Psa
51:1). 'O Lord, rebuke me not in thine anger, neither chasten
me in thy hot displeasure. Have mercy upon me, O Lord, for I am
weak: O Lord, heal me, for my bones are vexed. My soul is also
sore vexed, but thou, O Lord, how long? Return, O Lord, deliver
my soul: O save me for thy mercies' sake' (Psa 6:1-4). 'O Lord,
rebuke me not in thy wrath, neither chasten me in thy hot displeasure;
for thine arrows stick fast in me, and thy hand presseth me sore.
There is no soundness in my flesh because of thine anger, neither
is there any rest in my bones, because of my sin. For mine iniquities
are gone over mine head; as a heavy burden they are too heavy for
me. My wounds stink and are corrupt, because of my foolishness.
I am troubled, I am bowed down greatly, I go mourning all the
day long. My loins are filled with a loathsome disease, and there
is no soundness in my flesh. I am feeble and sore broken; I have
roared by reason of the disquietness of my heart' (Psa 38:1-8).

I might give you a great number more of the holy sayings of good
men whereby they express how they were, what they felt, and whether
they cried or no when repentance was wrought in them. Alas, alas,
it is as possible for a man, when the pangs of guilt are upon him,
to forbear praying, as it is for a woman, when pangs of travail
are upon her, to forbear crying. If all the world should tell me
that such a man hath repentance, yet if he is not a praying man
I should not be persuaded to believe it.

ATTEN. I know no reason why you should, for there is nothing can
demonstrate that such a man hath it. But pray, Sir, what other
sign have you by which you can prove that Mr. Badman died in his
sins, and so in a state of damnation?

WISE. I have this to prove it. Those who were his old and sinful
companions in the time of his health, were those whose company
and carnal talk he most delighted in in the time of his sickness.
I did occasionally hint this before, but now I make it an argument
of his want of grace, for where there is indeed a work of grace
in the heart, that work doth not only change the heart, thoughts,
and desires, but the conversation also; yea, conversation and
company too. When Paul had a work of grace in his soul he essayed
to join himself to the disciples. He was for his old companions
in their abominations no longer. He was now a disciple, and was
for the company of disciples. 'And he was with them coming in and
going out at Jerusalem' (Acts 9:27,28).

ATTEN. I thought something when I heard you make mention of it
before. Thought I, this is a shrewd sign that he had not grace
in his heart. Birds of a feather, thought I, will flock together.
If this man was one of God's children he would herd with God's
children, his delight would be with and in the company of God's
children. As David said, 'I am a companion of all them that fear
thee, and of them that keep thy precepts' (Psa 119:63).

WISE. You say well, for what fellowship hath he that believeth
with an infidel? And although it be true that all that join to
the godly are not godly, yet they that shall inwardly choose the
company of the ungodly and open profane, rather than the company
of the godly, as Mr. Badman did, surely are not godly men, but
profane. He was, as I told you, out of his element when good men
did come to visit him; but then he was where he would be, when
he had his vain companions about him. Alas! grace, as I said,
altereth all, heart, life, company, and all; for by it the heart
and man is made new. And a new heart and a new man must have objects
of delight that are new, and like himself; 'Old things are passed
away'; why? For 'all things are become new' (2 Cor 5:27). Now, if
all things are become new, to wit, heart, mind, thoughts, desires,
and delights, it followeth by consequence that the company must
be answerable; hence it is said, that they 'that believed were
together'; that 'they went to their own company'; that they were
'added to the church'; that they 'were of one heart and of one
soul'; and the like (Acts 2:44-47, 4:23,32). Now if it be objected
that Mr. Badman was sick, and so could not go to the godly, yet
he had a tongue in his head, and could, had he had a heart, have
spoken to some to call or send for the godly to come to him. Yea,
he would have done so; yea, the company of all others, especially
his fellow-sinners, would, even in every appearance of them
before him, have been a burden and a grief unto him. His heart
and affection standing bent to good, good companions would have
suited him best. But his companions were his old associates, his
delight was in them, therefore his heart and soul were yet ungodly.

ATTEN. Pray, how was he when he drew near his end; for, I perceive,
that what you say of him now hath reference to him and to his
actions at the beginning of his sickness? Then he could endure
company and much talk; besides, perhaps then he thought he should
recover and not die, as afterwards he had cause to think, when he
was quite wasted with pining sickness, when he was at the grave's
mouth. But how was he, I say, when he was, as we say, at the
grave's mouth, within a step of death, when he saw and knew, and
could not but know, that shortly he must die, and appear before
the judgment of God?

WISE. Why, there was not any other alteration in him than what
was made by his disease upon his body. Sickness, you know, will
alter the body, also pains and stitches will make men groan; but
for his mind he had no alteration there. His mind was the same,
his heart was the same. He was the self-same Mr. Badman still.
Not only in name but conditions, and that to the very day of his
death; yea, so far as could be gathered to the very moment in
which he died.

ATTEN. Pray, how was he in his death? Was death strong upon him?
or did he die with ease, quietly?

WISE. As quietly as a lamb. There seemed not to be in it, to
standers by, so as a strong struggle of nature. And as for his
mind, it seemed to be wholly at quiet. But, pray, why do you ask
me this question?

ATTEN. Not for mine own sake, but for others. For there is such an
opinion as this among the ignorant, that if a man dies, as they call
it, like a lamb, that is, quietly, and without that consternation
of mind that others show in their death, they conclude, and
that beyond all doubt, that such a one is gone to heaven, and is
certainly escaped the wrath to come.




CHAPTER XIX.

[FUTURE HAPPINESS NOT TO BE HOPED FROM A QUIET HARDENED DEATH.]

WISE. There is no judgment to be made by a quiet death, of the
eternal state of him that so dieth. Suppose that one man should
die quietly, another should die suddenly, and a third should die
under great consternation of spirit, no man can judge of their
eternal condition by the manner of any of these kinds of deaths.
He that dies quietly, suddenly, or under consternation of spirit,
may go to heaven, or may go to hell; no man can tell whether a man
goes, by any such manner of death. The judgment, therefore, that
we make of the eternal condition of a man must be gathered from
another consideration, to wit, Did the man die in his sins? did
he die in unbelief? did he die before he was born again? then he
has gone to the devil and hell, though he died never so quietly.
Again, Was the man a good man? had he faith and holiness? was he
a lover and a worshipper of God by Christ according to his word?
Then he is gone to God and heaven, how suddenly, or in what
consternation of mind soever he died. But Mr. Badman was naught,
his life was evil, his ways were evil, evil to his end. He therefore
went to hell and to the devil, how quietly soever he died.

Indeed there is, in some cases, a judgment to be made of a man's
eternal condition by the manner of the death he dieth. As, suppose
now a man should murder himself, or live a wicked life, and after
that die in utter despair; these men, without doubt, do both
of them go to hell. And here I will take an occasion to speak of
two of Mr. Badman's brethren, for you know I told you before that
he had brethren, and of the manner of their death. One of them
killed himself, and the other, after a wicked life, died in utter
despair. Now, I should not be afraid to conclude of both these,
that they went by and through their death to hell.

ATTEN. Pray tell me concerning the first, how he made away with
himself?

WISE. Why, he took a knife and cut his own throat, and immediately
gave up the ghost and died. Now, what can we judge of such a man's
condition, since the scripture saith, 'No murderer hath eternal
life,' &c., but that it must be concluded that such a one is gone
to hell. He was a murderer, self-murderer; and he is the worst
murderer, one that slays his own body and soul.[78] Nor do we find
mention made of any but cursed ones that do such kind of deeds.
I say, no mention made in Holy Writ of any others, but such that
murder themselves.

And this is a sore judgment of God upon men, when God shall, for
the sins of such, give them up to be their own executioners, or
rather to execute his judgment and anger upon themselves. And let
me earnestly give this caution to sinners. Take heed, Sirs, break
off your sins, lest God serves you as he served Mr. Badman's
brother; that is, lest he gives you up to be your own murderers.

ATTEN. Now you talk of this; I did once know a man, a barber, that
took his own razor and cut his own throat, and then put his head
out of his chamber window, to show the neighbours what he had
done, and after a little while died.

WISE. I can tell you a more dreadful thing than this; I mean as
to the manner of doing the fact. There was, about twelve years
since, a man that lived at Brafield, by Northampton, named John
Cox, that murdered himself; the manner of his doing of it was thus.
He was a poor man, and had for some time been sick, and the time
of his sickness was about the beginning of hay-time, and taking
too many thoughts how he should live afterwards, if he lost his
present season of work, he fell into deep despair about the world,
and cried out to his wife the morning before he killed himself,
saying, We are undone. But quickly after, he desired his wife to
depart the room, because, said he, I will see if I can get any
rest; so she went out; but he, instead of sleeping, quickly took
his razor, and therewith cut up a great hole in his side, out of
which he pulled and cut off some of his guts, and threw them, with
the blood, up and down the chamber. But this not speeding of him
so soon as he desired, he took the same razor and therewith cut
his own throat. His wife, the hearing of him sigh and fetch his
wind short, came again into the room to him, and seeing what he
had done, she ran out and called in some neighbours, who came to
him where he lay in a bloody manner, frightful to behold. Then
said one of them to him, Ah! John, what have you done? Are you
not sorry for what you have done? He answered roughly, It is too
late to be sorry. Then, said the same person to him again, Ah!
John, pray to God to forgive thee this bloody act of thine. At
the hearing of which exhortation he seemed much offended, and in
an angry manner said, Pray! and with that flung himself away to
the wall, and so, after a few gasps, died desperately. When he
had turned him of his back to the wall, the blood ran out of his
belly as out of a bowl, and soaked quite through the bed to the
boards, and through the chinks of the boards it ran pouring down
to the ground. Some said that when the neighbours came to see him,
he lay groping with his hand in his bowels, reaching upward, as
was thought, that he might have pulled or cut out his heart. It
was said, also, that some of his liver had been by him torn out
and cast upon the boards, and that many of his guts hung out of
the bed on the side thereof; but I cannot confirm all particulars;
but the general of the story, with these circumstances above
mentioned, is true. I had it from a sober and credible person,
who himself was one that saw him in this bloody state, and that
talked with him, as was hinted before.

Many other such dreadful things might be told you, but these
are enough, and too many too, if God, in his wisdom, had thought
necessary to prevent them.

ATTEN. This is a dreadful story. And I would to God that it might
be a warning to others, to instruct them to fear before God, and
pray, lest he give them up to do as John Cox hath done. For surely
self-murderers cannot go to heaven; and, therefore, as you have
said, he that dieth by his own hands, is certainly gone to hell.
But speak a word or two of the other man you mentioned.

WISE. What? of a wicked man dying in despair?

ATTEN. Yes, of a wicked man dying in despair.

WISE. Well then. This Mr. Badman's other brother was a very wicked
man, both in heart and life; I say in heart, because he was so
in life, nor could anything reclaim him; neither good men, good
books, good examples, nor God's judgments. Well, after he had
lived a great while in his sins, God smote him with a sickness,
of which he died. Now in his sickness his conscience began to be
awakened, and he began to roar out of his ill-spent life, insomuch
that the town began to ring of him. Now, when it was noised about,
many of the neighbours came to see him, and to read by him, as is
the common way with some; but all that they could do, could not
abate his terror, but he would lie in his bed gnashing of his
teeth, and wringing of his wrists, concluding upon the damnation
of his soul, and in that horror and despair he died; not calling
upon God, but distrusting in his mercy, and blaspheming of his
name.

ATTEN. This brings to my mind a man that a friend of mine told me
of. He had been a wicked liver; so when he came to die, he fell
into despair; and having concluded that God had no mercy for him,
he addressed himself to the devil for favour, saying, Good devil,
be good unto me.

WISE. This is almost like Saul, who being forsaken of God, went
to the witch of Endor, and so to the devil for help (1 Sam 28).
But, alas, should I set myself to collect these dreadful stories,
it would be easy in little time to present you with hundreds
of them. But I will conclude as I began; they that are their own
murderers, or that die in despair, after they have lived a life
of wickedness, do surely go to hell. And here I would put in
a caution. Every one that dieth under consternation of spirit;
that is, under amazement and great fear, do not therefore die in
despair. For a good man may have this for his bands in his death,
and yet go to heaven and glory (Psa 73:4). For, as I said before,
he that is a good man, a man that hath faith and holiness, a lover
and worshipper of God by Christ, according to his Word, may die in
consternation of spirit; for Satan will not be wanting to assault
good men upon their death-bed, but they are secured by the Word
and power of God; yea, and are also helped, though with much agony
of spirit, to exercise themselves in faith and prayer, the which
he that dieth in despair can by no means do. But let us return to
Mr. Badman, and enter further discourse of the manner of his death.

ATTEN. I think you and I are both of a mind; for just now I was
thinking to call you back to him also. And pray now, since it is
your own motion to return again to him, let us discourse a little
more of his quiet and still death.

WISE. With all my heart. You know we were speaking before of the
manner of Mr. Badman's death; how that he died still and quietly;
upon which you made observation that the common people conclude,
that if a man dies quietly, and as they call it, like a lamb,
he is certainly gone to heaven; when, alas, if a wicked man died
quietly, if a man that has all his days lived in notorious sin,
dieth quietly; his quiet dying is so far off from being a sign
of his being saved, that it is an uncontrollable proof of his
damnation. This was Mr. Badman's case, he lived wickedly even to
the last, and then went quietly out of the world; therefore Mr.
Badman is gone to hell.

ATTEN. Well, but since you are upon it, and also so confident in
it, to wit, that a man that lives a wicked life till he dies, and
then dies quietly, is gone to hell; let me see what show of proof
you have for this your opinion.

WISE. My first argument is drawn from the necessity of repentance.
No man can be saved except he repents, nor can he repent that
sees not, that knows not that he is a sinner; and he that knows
himself to be a sinner will, I will warrant him, be molested for
the time by that knowledge. this, as it is testified by all the
scriptures, so it is testified by Christian experience. He that
knows himself to be a sinner is molested, especially if that
knowledge comes not to him until he is cast upon his death-bed;
molested, I say, before he can die quietly. Yea, he is molested,
dejected, and cast down, he is also made to cry out, to hunger and
thirst after mercy by Christ, and if at all he shall indeed come
to die quietly, I mean with that quietness that is begotten by
faith and hope in God's mercy, to the which Mr. Badman and his
brethren were utter strangers, his quietness is distinguished by
all judicious observers by what went before it, by what it flows
from, and also by what is the fruit thereof.

I must confess I am no admirer of sick-bed repentance, for I think
verily it is seldom good of any thing. But I say, he that hath
lived in sin and profaneness all his days, as Mr. Badman did,
and yet shall die quietly, that is, without repentance steps in
betwixt his life and death, he is assuredly gone to hell, and is
damned.

ATTEN. This does look like an argument indeed; for repentance must
come, or else we must go to hell-fire; and if a lewd liver shall,
I mean that so continues till the day of his death, yet go out of
the world quietly, it is a sign that he died without repentance,
and so a sign that he is damned.

WISE. I am satisfied in it, for my part, and that from the necessity
and nature of repentance. It is necessary, because God calls for
it, and will not pardon sin without it. 'Except ye repent, ye shall
all likewise perish?' (Luke 13:1-7). This is that which God hath
said, and he will prove but a foolhardy man that shall yet think
to go to heaven and glory without it. Repent, for 'the axe is laid
unto the root of the trees, therefore every tree which bringeth
not forth good fruit,' but no good fruit can be where there is
not sound repentance, shall be 'hewn down, and cast into the fire'
(Matt 3:10). This was Mr. Badman's case, he had attending of him
a sinful life, and that to the very last, and yet died quietly,
that is, without repentance; he is gone to hell and is damned.
For the nature of repentance, I have touched upon that already,
and showed that it never was where a quiet death is the immediate
companion of a sinful life; and therefore Mr. Badman is gone to
hell.

Secondly. My second argument is drawn from that blessed word of
Christ. While the strong man armed keeps the house, 'his goods
are in peace,' till a stronger than he comes (Luke 11:21). But
the strong man armed kept Mr. Badman's house, that is, his heart,
and soul, and body, for he went from a sinful life quietly out
of this world. The stronger did not disturb by intercepting with
sound repentance betwixt his sinful life and his quiet death.
Therefore Mr. Badman is gone to hell.

The strong man armed is the devil, and quietness is his security.
The devil never fears losing of the sinner, if he can but keep
him quiet. Can he but keep him quiet in a sinful life, and quiet
in his death, he is his own. Therefore he saith, 'his goods are
in peace'; that is, out of danger. There is no fear of the devil's
losing such a soul, I say, because Christ, who is the best judge
in this matter, saith, 'his goods are in peace,' in quiet, and
out of danger.

ATTEN. This is a good one too; for, doubtless, peace and quiet
with sin is one of the greatest signs of a damnable state.

WISE. So it is. Therefore, when God would show the greatness of
his anger against sin and sinners in one word, he saith, They are
'joined to idols; let them alone' (Hosea 4:17). Let them alone,
that is, disturb them not; let them go on without control; let the
devil enjoy them peaceably, let him carry them out of the world
unconverted quietly. This is one of the sorest of judgments, and
bespeaketh the burning anger of God against sinful men. See also
when you come home, the fourteenth verse of the fourth chapter
of Hosea, 'I will not punish your daughters when they commit
whoredom.' I will let them alone, they shall live and die in their
sins. But,

Thirdly. My third argument is drawn from that saying of Christ,
'He hath blinded their eyes, and hardened their heart; that they
should not see with their eyes, nor understand with their heart,
and be converted, and I should heal them' (John 12:40). There are
three things that I will take notice of from these words.

1. The first is, that there can be no conversion to God where the
eye is darkened, and the heart hardened. The eye must first be
made to see, and the heart to break and relent under and for sin,
or else there can be no conversion. 'He hath blinded their eyes,
and hardened their heart, lest they should see, and understand
and' so 'be converted.' And this was clearly Mr. Badman's case; he
lived a wicked life, and also died with his eyes shut, and heart
hardened, as is manifest, in that a sinful life was joined with
a quiet death; and all for that he should not be converted, but
partake of the fruit of his sinful life in hell-fire.

2. The second thing that I take notice of from these words is, that
this is a dispensation and manifestation of God's anger against
a man for his sin. When God is angry with men, I mean, when he is
so angry with them, this among many is one of the judgments that
he giveth them up unto, to wit, to blindness of mind, and hardness
of heart, which he also suffereth to accompany them till they
enter in at the gates of death. And then, and there, and not short
of then and there, their eyes come to be opened.[79] Hence it is
said of the rich man mentioned in Luke, 'He died, and in hell he
lifted up his eyes' (Luke 16:22). Implying that he did not lift
them up before; he neither saw what he had done, nor whither
he was going, till he came to the place of execution, even into
hell. He died asleep in his soul; he died besotted, stupefied,
and so consequently for quietness like a child or lamb, even as
Mr. Badman did. This was a sign of God's anger; he had a mind to
damn him for his sins, and therefore would not let him see nor
have a heart to repent for them, lest he should convert; and his
damnation, which God had appointed, should be frustrate. 'Lest
they should be converted, and I should heal them.'

3. The third thing I take notice of from hence is, that a sinful
life and a quiet death annexed to it is the ready, the open, the
beaten, the common highway to hell: there is no surer sign of
damnation than for a man to die quietly after a sinful life. I do
not say that all wicked men that are molested at their death with
a sense of sin and fears of hell do therefore go to heaven, for
some are also made to see, and are left to despair, not converted
by seeing, that they might go roaring out of this world to their
place. But I say there is no surer sign of a man's damnation than
to die quietly after a sinful life; than to sin and die with his
eyes shut; than to sin and die with an heart that cannot repent.
'He hath blinded their eyes and hardened their heart, that they
should not see with their eyes, nor understand with their heart'
(John 12:40). No not so long as they are in this world, 'Lest they
should see with their eyes, and understand with their heart, and
should be converted, and I should heal them' (Acts 28:26,27; Rom
2:1-5).

God has a judgment for wicked men; God will be even with wicked
men. God knows how to reserve the ungodly to the day of judgment
to be punished (2 Peter 2). And this is one of his ways by which
he doth it. Thus it was with Mr. Badman.

4. Fourthly, it is said in the book of Psalms, concerning the
wicked, 'There are no bands in their death, but their strength is
firm' (Psa 73:4-6). By no bands he means no troubles, no gracious
chastisements, no such corrections for sin as fall to be the lot of
God's people for theirs; yea, that many times falls to be theirs
at the time of their death. Therefore he adds concerning the
wicked, 'They are not in trouble [then] as other men, neither are
they plagued like other men'; but go as securely out of the world
as if they had never sinned against God, and put their own souls
into danger of damnation. 'There is no bands in their death.' They
seem to go unbound, and set at liberty out of this world, though
they have lived notoriously wicked all their days in it. The
prisoner that is to die at the gallows for his wickedness, must
first have his irons knocked off his legs; so he seems to go
most at liberty, when indeed he is going to be executed for his
transgressions. Wicked men also have no bands in their death, they
seem to be more at liberty when they are even at the wind-up of
their sinful life, than at any time besides.

Hence you shall have them boast of their faith and hope in God's
mercy when they lie upon their death-bed; yea, you shall have
them speak as confidently of their salvation as if they had served
God all their days; when the truth is, the bottom of this their
boasting is because they have no bands in their death. Their
sin and base life comes not into their mind to correct them, and
bring them to repentance; but presumptuous thoughts, and a hope
and faith of the spider's, the devil's, making, possesseth their
soul, to their own eternal undoing (Job 8:13,14).




CHAPTER XX.

[WITHOUT GODLY REPENTANCE, THE WICKED MAN'S HOPE AND LIFE DIE
TOGETHER.]

Hence wicked men's hope is said to die, not before, but with them;
they give up the ghost together. And thus did Mr. Badman. His sins
and his hope went with him to the gate, but there his hope left
him, because he died there; but his sins went in with him, to be
a worm to gnaw him in conscience for ever and ever.

The opinion, therefore of the common people concerning this kind
of dying is frivolous and vain; for Mr. Badman died like a lamb,
or, as they call it, like a chrisom-child,[80] quietly and without
fear. I speak not this with reference to the struggling of nature
with death, but as to the struggling of the conscience with the
judgment of God. I know that nature will struggle with death. I
have seen a dog and sheep die hardly. And thus may a wicked man
do, because there is an antipathy betwixt nature and death. But
even while, even then, when death and nature are struggling for
mastery, the soul, the conscience, may be as besotted, as benumbed,
as senseless and ignorant of its miserable state, as the block
or bed on which the sick lies. And thus they may die like a
chrisom-child in show, but indeed like one who by the judgment of
God is bound over to eternal damnation; and that also by the same
judgment is kept from seeing what they are, and whither they are
going, till they plunge down among the flames.

And as it is a very great judgment of God on wicked men that so
die, for it cuts them off from all possibility of repentance, and
so of salvation, so it is as great a judgment upon those that are
their companions that survive them, for by the manner of their
death, they dying so quietly, so like unto chrisom-children,
as they call it, they are hardened, and take courage to go on in
their course.

For comparing their life with their death, their sinful, cursed
lives, with their childlike, lamblike death, they think that all
is well, that no damnation is happened to them; though they lived
like devils incarnate, yet they died like harmless ones. there was
no whirlwind, no tempest, no band or plague in their death. They
died as quietly as the most godly of them all, and had as great
faith and hope of salvation, and would talk as boldly of salvation
as if they had assurance of it. But as was their hope in life,
so was their death; their hope was without trial, because it was
none of God's working, and their death was without molestation,
because so was the judgment of God concerning them.

But I say, at this their survivors take heart to tread their
steps, and to continue to live in the breach of the law of God;
yea, they carry it stately in their villainies; for so it follows
in the Psalm; 'There are no bands in their death, but their strength
is firm,' &c. 'therefore pride compasseth them,' the survivors,
'about as a chain, violence covereth them as a garment' (Psa
73:6). Therefore they take courage to do evil, therefore they pride
themselves in their iniquity. Therefore, wherefore? Why, because
their fellows died, after they had lived long in a most profane
and wicked life, as quietly and as like to lambs as if they had
been innocent.

Yea, they are bold, by seeing this, to conclude that God either
does not, or will not, take notice of their sins. They 'speak
wickedly, and speak loftily' (Psa 73:8). They speak wickedly of
sin, for that they make it better than by the Word it is pronounced
to be. They speak wickedly concerning oppression that they commend,
and count it a prudent act. They also speak loftily. 'They set
their mouth against the heavens,' &c. 'And they say, How doth God
know? and is there knowledge in the Most High?' (Psa 73:11). And
all this, so far as I can see, ariseth in their hearts from the
beholding of the quiet and lamblike death of their companions.
'Behold these are the ungodly who prosper in the world,' that is,
by wicked ways; 'they increase in riches' (Psa 73:12).

This therefore is a great judgment of God, both upon that man that
dieth in his sins, and also upon his companion that beholdeth him
so to die. He sinneth, he dieth in his sins, and yet dieth quietly.
What shall his companion say to this? What judgment shall he make
how God will deal with him, by beholding the lamblike death of
his companion? Be sure he cannot, as from such a sight, say, Woe
be to me, for judgment is before him. He cannot gather that sin
is a dreadful and a bitter thing, by the childlike death of Mr.
Badman. But must rather, if he judgeth according to what he sees,
or according to his corrupted reason, conclude with the wicked
ones of old, that 'every one that doth evil is good in the sight
of the Lord, and he delighteth in them; or, Where is the God of
judgment?' (Mal 2:17).

Yea, this is enough to puzzle the wisest man. David himself was put
to a stand by beholding the quiet death of ungodly men. 'Verily,'
says he, 'I have cleansed my heart in vain, and washed my hands
in innocency' (Psa 73:13). They, to appearance, fare better by far
than I: 'Their eyes stand out with fatness,' they have more than
heart could wish. But all the day long have I been plagued, and
chastened every morning. This, I say, made David wonder, yea, and
Job and Jeremiah too. But he goeth into the sanctuary, and then
he understands their end, nor could he understand it before. 'I
went into the sanctuary of God.' What place was that? Why there
where he might inquire of God, and by him he resolved of this
matter; 'Then,' says he, 'understood I their end.' Then I saw that
thou hast 'set them in slippery places,' and that 'thou castedst
them down to destruction.' Castedst them down, that is, suddenly,
or, as the next words say, 'As in a moment they are utterly consumed
with terrors'; which terrors did not seize[81] them on their
sick-bed, for they had 'no bands' in their death. The terrors,
therefore, seized them there, where also they are holden in them for
ever. This he found out, I say, but not without great painfulness,
grief, and pricking in his reins; so deep, so hard, and so difficult
did he find it rightly to come to a determination in this matter.

And, indeed, this is a deep judgment of God towards ungodly sinners;
it is enough to stagger a whole world, only the godly that are in
the world have a sanctuary to go to, where the oracle and Word of
God is, by which his judgments, and a reason of many of them are
made known to, and understood by them.

ATTEN. Indeed this is a staggering dispensation. It is full of the
wisdom and anger of God. And I believe, as you have said, that it
is full of judgment to the world. Who would have imagined, that
had not known Mr. Badman, and yet had seen him die, but that he
had been a man of an holy life and conversation, since he died so
stilly, so quietly, so like a lamb or a chrisom-child? Would they
not, I say, have concluded that he was a righteous man? or that
if they had known him and his life, yet to see him die so quietly,
would they not have concluded that he had made his peace with God?
Nay farther, if some had known that he had died in his sins, and
yet that he had died so like a lamb, would they not have concluded
that either God doth not know our sins, or that he likes them; or
that he wants power, or will, or heart, or skill, to punish them;
since Mr. Badman himself went from a sinful life so quietly, so
peaceable, and so like a lamb as he did?

WISE. Without controversy, this is a heavy judgment of God upon
wicked men; one goes to hell in peace, another goes to hell in
trouble; one goes to hell, being sent thither by his own hands;
another goes to hell, being sent thither by the hand of his
companion; one goes thither with his eyes shut, and another goes
thither with his eyes open; one goes thither roaring, and another
goes thither boasting of heaven and happiness all the way he goes
(Job 21:23). One goes thither like Mr. Badman himself, and others
go thither as did his brethren. But above all, Mr. Badman's death,
as to the manner of dying, is the fullest of snares and traps to
wicked men; therefore, they that die as he are the greatest stumble
to the world. They go, and go, they go on peaceably from youth to
old age, and thence to the grave, and so to hell, without noise.
'They go as an ox goeth to the slaughter, or as a fool to the
correction of the stocks'; that is, both senselessly and securely.
O! but being come at the gates of hell. O! but when they see those
gates set open for them. O! but when they see that that is their
home, and that they must go in thither, then their peace and
quietness flies away for ever. Then they roar like lions, yell
like dragons, howl like dogs, and tremble at their judgment, as
do the devils themselves. O! when they see they must shoot the
gulf and throat of hell! when they shall see that hell hath shut
her ghastly jaws upon them, when they shall open their eyes and
find themselves within the belly and bowels of hell! Then they
will mourn, and weep, and hack, and gnash their teeth for pain.
But his must not be, or if it must, yet very rarely, till they
are gone out of the sight and hearing of those mortals whom they
do leave behind them alive in the world.

ATTEN. Well, my good neighbour Wiseman, I perceive that the sun
grows low, and that you have come to a conclusion with Mr. Badman's
life and death; and, therefore, I will take my leave of you. Only
first, let me tell you, I am glad that I have met with you to-day,
and that our hap was to fall in with Mr. Badman's state. I also
thank you for your freedom with me, in granting of me your reply
to all my questions. I would only beg your prayers that God will
give me much grace, that I may neither live nor die as did Mr.
Badman.

WISE. My good neighbour Attentive, I wish your welfare in soul
and body; and if aught that I have said of Mr. Badman's life and
death may be of benefit unto you, I shall be heartily glad; only
I desire you to thank God for it, and to pray heartily for me,
that I with you may be kept by the power of God through faith unto
salvation.

ATTEN. Amen. Farewell.

WISE. I wish you heartily farewell.





FOOTNOTES:

[1] Reynolds' preface to God's Revenge against Murder.

[2] Quirk, an artful or subtle evasion of a truthful home-thrust.--Ed.

[3] Butt, a mark set up to shoot at. 'Some are always exposed to
the wit and raillery of their well-wishers, pelted by friends and
foes, in a word, stand as butts.'--Spectator, No. 47.--Ed.

[4] The office of a Christian minister is like that of a king's
messenger, not only to comfort and reward the king's friends, but
to arrest his enemies. England was then overrun with the latter
'game.' Alas! there are too many of them now. May the revival of
this shot 'light upon many.'--Ed.

[5] 'Fire to the pan,' alluding to the mode of using fire-arms,
by applying a lighted match to the pan, before the fire-lock was
invented.--Ed.

[6] In the single combat of quarter-staff, he who held the best
end of the staff usually gained the victory.--Ed.

[7]: Pilgrim's Progress, Interpreter's House. This is a remarkable
illustration of a difficult part of the allegory--faithful admonitions
repaid by murderous revenge, but overcome by Christian courage.--Ed.

[8] 'The unrighteous shall not inherit the kingdom of God' (1 Cor
6:9). Instead of Christ, the Prince of peace, being theirs, the
prince of the power of the air is theirs; instead of the comforts
of the gospel, the curses of the law are theirs; instead of heaven,
hell is theirs and an exclusion from God and happiness for ever!
Sinner, think NOW on these things.--Mason.

[9]: These Scriptures have often been perverted to justify the
most cruel punishments inflicted on helpless children. The word
translated 'a rod,' is derived from the Hebrew verb 'to govern,'
and, as a noun, signifies a sceptre, a pen, or a staff, the emblems
of government. Brutal punishments, as practised in our army, navy,
and schools, are not only inhuman and indecent, but have one direct
tendency, that of hardening the mind and instilling a vindictive
ferocious disposition. After bringing up a very large family, who
are a blessing to their parents, I have yet to learn what part
of the human body was created to be beaten. There are infinitely
better modes of instructing, correcting, and governing children,
than that of bruising their flesh, or breaking their bones, or
even of a box on the ear.--Ed.

[10] Peculiarly awful are the denunciations of the Scriptures
against the crime of lying. The liar and the murderer are joined
together to receive the curse. 'Thou shalt destroy them that speak
lies--the man of blood and of deceit are abhorred of the Lord'
(Psa 5:6).

[11] The first edition has 'Saphhira and his wife.' It is not
noticed in the errata, but was corrected in the later copies.--Ed.

[12] The solemn importance of instilling right principles into
the mind, from the first dawn of reason, cannot be too strongly
enforced. Many a wretched midnight burglar commenced his career
of vice and folly by stealing fruit, followed by thieving anything
that he could HANDSOMELY. Pilfering, unless severely checked, is
a hotbed for the foulest crimes.--Ed.

[13] Poultry.--Ed.

[14] 'Gloating,' staring sulkily; or with an evil eye.--Ed.

[15] Point, a tag or metal point fixed on the end of a lace. Fox
narrates that a martyr, brought to the stake in his shirt, took a
point from his hose, and trussed in his shirt between his legs.--Ed.

[16]: 'Sin will at first, just like a beggar, crave One penny or one
halfpenny to have; And if you grant its first suit, 'twill aspire
From pence to pounds, and so will still mount higher To the whole
soul.'--Bunyan's Caution against Sin.

[17] Christian assemblies are the life, food, and nourishment of
our souls; consequently the forsaking of them, and the profanation
of the Sabbath, are usually the forerunners of apostacy.--Mason.

[18] Profane swearers use the language of hell before they arrive
at their awful destination. Were God to answer their imprecations
they would be miserable beyond conception. 'Because of swearing
the land mourneth.'--Ed.

[19] Profane cursing and swearing was awfully fashionable in Bunyan's
days. This led many pious persons to denounce oaths altogether;
and the time is fast coming when the world will agree with the
Quakers that an affirmation is the best test of truth. It is like
the controversy of the teetotallers; some who would be ashamed of
taking intoxicating liquors, except as medicine, will soon throw
such physics to the dogs or on the dunghill.--Ed.

[20] This is one of Bunyan's home-thrusts at Popery. Classing the
mass, our lady-saints, and beasts, among the idols or objects of
divine worship. He omits an oath very common among Irish labourers,
which much puzzled me when a boy, 'bloodunoons,' meaning the
bleeding wounds of the Saviour. How thankful ought we to be that,
in our days, profane swearing stamps, upon any one who uses it,
the character of a blackguard.--ED

[21] Out of public view--obscure, contemptible. See Imperial
Dictionary.--Ed.

[22] Thank Heaven such enormous brutalities have fled before the
benign enlightening influence of the gospel. To suffocate a man,
in order to drive out an imaginary evil spirit, was like the
popular trial for witchcraft. The poor woman, if cross, and old,
and ugly, her hands and legs being tied together, was thrown into
deep water; if she floated, it was a proof of guilt to hang her,
if she sunk and was drowned, she was declared to be innocent!--Ed.

[23] Parallels to these important proverbs are found in all languages
derived from the Hebrew. 'There is nothing hid from God,' and
'There is nothing hid that shall not be known' (Jer 32; Matt 10).
In French, 'Leo murailles ont des oreilles--Walls have ears.'
Shakespeare, alluding to a servant bringing in a pitcher, as
a pretence to enable her to overhear a conversation, uses this
proverb, 'pitchers have ears and I have many servants.' May that
solemn truth be impressed upon every heart, that however screened
from human observation, 'Thou God seest me.'--Ed.

[24] No period in English history was so notorious for the publication
of immoral books, calculated to debauch the mind, as the reign of
Charles II. It must have been more painfully conspicuous to Bunyan,
who had lived under the moral discipline of the Commonwealth.--Ed.

[25]: From __________ chief, 'my worthy arch and patron.'--King
Lear; or from the Teutonic 'arg,' a rogue. It usually denotes
roguish, knavish, sly, artful.--Ed.

[26] This is one among a multitude of proofs of the popularity
and high esteem in which Bunyan was held, even while a prisoner
for Christ's sake.--Ed.

[27] Reader, bless God that you live in a happier day than that
of Bunyan. The reign of Charles II was pre-eminently distinguished
for licentiousness and debauchery. Still there were some who
crucified the flesh, with its lusts, and held every obscene word
in detestation and abhorrence; because it is written 'be ye holy,
for I am holy.' Such must have sorely dazzled the owls of debauchery.
Can we wonder that they tormented and imprisoned them?--Ed.

[28] How often is suicide committed without poison, suffocation,
the knife, or firearms. About forty years ago one of my neighbours
was told by his doctor that, unless he gave up the bottle, it would
send him into another world. He called his servant and ordered
wine, saying, I had rather die than give up all my enjoyments. In
about six months I saw his splendid funeral.--Ed.

[29] The remorse and stings of conscience seducers will feel in
the next life, for being the instruments of so much wickedness
and desolation in others, will prove to them a thousand hells.--Mason.

[30] Ungodly, Christless, prayerless families are little hells--filthy
fountains, whose waters cast up mire and dirt; they are the blind
and willing captives of sin and Satan, going down to the chambers
of death and endless despair.--Ed.

[31] 'In grain,' material dyed before it is manufactured, so that
every grain receives the colour, which becomes indelible.--Ed.

[32] By 'a piece of money' is here meant two hundred pounds. It
probably means a portion or piece of his fortune.--Ed.

[33] From the Anglo-Saxon 'Eggian,' to incite, urge.--Ed.

[34] The Genevan or Puritan version of this passage is very striking:
'he that feedeth the gluttons, shameth his father.'--Ed.

[35] This is one of the numerous passages of Holy Writ which are
more expressive without than with the words supplied in italics:
women are not exempt from the 'rags' which must ever follow
drowsiness.--Ed.

[36] 'Glout,' to pout or look sulky; obsolete.--Ed.

[37] This is one of the hardest lessons a disciple has to learn
in the school of Christ; not to hate the sinner, but the sin;
especially under circumstances of such cruel deception.--Ed.


[38] Mixed, impure.
''Tis true, the cause is in the lurch
Between the right and mongrel church.'--Hudibras.--Ed.


[39] Such were the sound reasons which animated the martyrs to
resist unjust human laws, interfering with or directing the mode
of divine worship; and such are the reasons which prevent conformity
to national religions, to the payment of church rates, and similar
ungodly impositions.--Ed.

[40] The Quakers braved the storm, met in public, and appeared
to court persecution. Not so the Baptists; they met in woods and
caves, and with such secrecy that it was not possible to detect
them, unless by an informer. William Penn taunted them in these
words: 'they resolve to keep their old haunt of creeping into
garrets, cheese-lofts, coalholes, and such like nice walks.' And
so would I, rather than be disturbed by constables.--Ed.

[41] Sink them is an unusual kind of oath, wishing that body or
mind might be depressed. Shakespeare uses the word in reference
to mental suffering: 'If I have a conscience, let it sink me.'--Ed.

[42] Noddy, a simpleton; see Imperial Dictionary.--Ed.

[43] Fraudulent bankruptcy is a sore and prevailing evil. It is
thieving under the protection of the law. How many live in state,
until their creditors get a few shillings in the pound, and the
bankrupt gets the curse of God upon his soul!--Ed.

[44] Quean, a slut, a strumpet; see Imperial Dictionary.--Ed.

[45] Witness the shepherd boy's song in the Pilgrim:--


He that is down need fear no fall,
He that is low, no pride;
He that is humble ever shall
Have God to be his guide.


This poor boy, in his very mean clothes, carried more heart's ease
in his bosom, than he that was clad in silk and velvet.--Ed.

[46] For this use of the word lap, see Proverbs 16:33.--Ed.

[47] In the reign of Edward II, the price of provisions was
regulated by Act of Parliament. Twenty-four eggs were ordered to
be sold for one penny, but the penny of that period contained as
much silver as the threepenny piece of Bunyan's, and of our time.
I have bought, within the last forty years, the finest eggs at
four a penny in Normandy.--Ed.

[48] 'Slither,' slippery, deceitful; obsolete, except in
Lincolnshire.--Ed.

[49] Purses were worn, in Bunyan's time, hanging to the girdle, or
slung over the shoulder, as they now are in some parts of Germany.
A pickpocket was then called 'a cut-purse.'--Ed.

[50] Many ecclesiastical instruments of terror, spoliation, and
death, began with, 'In the name of God. Amen.' That sacred name has
been, and now is, awfully profaned and prostituted to the vilest
purposes.--Ed.

[51] This is a sad mistake; such getting is a curse: 'Cursed is
the deceiver': 'I will curse your blessings,' saith Jehovah by
his prophet Malachi.--Ed.

[52] Modern editors, not so well aware as Bunyan of the value of
tar as a medicine for sheep, altered the word to ship. A halfpenny
worth of tar will serve a sheep, but not a ship.--Ed.

[53] This was attempted when Bunyan was released from his cruel
imprisonment by the King's pardon, which one instrument included
the names of nearly five hundred suffers; and because the fees
upon a pardon were twenty pounds, 'the covetous clerks did strive
to exact upon us,' says Whitehead, 'by demanding that sum upon
every name.' Further application to the King put an end to this
exaction.--Ed.

[54] When the labourer's wages were eightpence or tenpence per
day, in 1683, wheat averaged forty-five shillings per quarter.
How comparatively happy is the present state of our agricultural
labourers; and so would be that of the farmer, if rent was as low
now as it was at that period.--Ed.

[55] To lie at catch, to watch for an opportunity to take an unfair
advantage. See the conversation between Faithful and Talkative in
the Pilgrim's Progress.--Ed.

[56] Augustine had so strong a sense of fair dealing, that when
a bookseller asked for a book far less than it was worth, he,
of his own accord, gave him the full value thereof!! See Clark's
Looking-glass, edit. 1657.--Ed.

[57] 'Fondness,' an inordinate desire to possess. 'I have such a
fond fantasy of my own.'--Sir. T. More.--Ed.

[58] Cheating, either in quality, weight, or price of commodities,
is not common in Mahometan countries, where the punishment is very
severe; that of nailing the dealer's ears to his door-posts. It
is a foul disgrace to Christian countries that these crimes are
so common.--Ed.

[59] Malapert, dexterous in evil-speaking. 'It is blasphemous to
say that God will not hear us for our presumptuous malapertness
unless we invoke the saints.'--Tyndale.

[60] This is a phrase in heraldry to signify that the armorial
bearings are marked with some sign of disgrace. Thus John de Aveones
having reviled his mother in the King's presence, he ordered that
the tongue and claw of the lion which he bore in his arms should
be defaced. In many cases a baton is inserted as a mark of
illegitimacy.--Ed.

[61] From a fine Persian drawing in the editor's cabinet, it
appears that the nose jewel lies on the right cheek, and is fixed
by a ring cut through to form a spring; one edge of the cut going
inside, and the other meeting outside the nostril, so as to be
readily removed as occasion required.--Ed.

[62] An attempt at something new, a foolish innovation, generally
used with the word new; as, 'In holiday gown, and my new fangled
hat.'--Cunningham.--Ed.

[63] A tuft of hair worn on a man's forehead, or a projecting
conspicuous part of the women's caps worn by the fashionables of
that time.--Ed.

[64] No one, except he has blown a ram's horn, or attended the
Jewish ceremony of the New-year, Tizri 1 (Sept.), can imagine the
miserable sounding of a ram's horn. Bunyan, with all his powers and
popularity, was, to an extraordinarily degree, 'a humble man.'--Ed.

[65] A professor of Christianity who indulges in sin, is the worst
of Atheists. Such conduct is practical hypocrisy and Atheism.--Ed.

[66] The general opinion, to a late period, was, that the frog
or toad was poisonous. Bartolomeus calls the frog 'venomous,' and
that in proportion to the number of his spots. Bunyan, who was
far in advance of his age, throws a doubt upon it, by the words
'as we say.'--Ed.

[67] Outward reformation without inward grace is like washing a
sow, which you may make clean, but never can make cleanly; it will
soon return to the mire, and delight in filth more than ever.--Mason.

[68] Mr. Clark relates this singular story on the authority of
'Disci de Temp.' The writers in the Middle Ages are full of such
narrations; see especially the first English book of homilies
called The Festival.--Ed.

[69] Clark's authority for this account is Beard's Theatre of God's
Judgments.--Ed.

[70] See the account of an Atheist in his pride in Pilgrim's
Progress and notes.

[71] To let, prevent, or hinder. See Isaiah 43:13.--Ed.

[72] Terms of endearment: thus Shakespeare, in Henry IV, represents
the hostess calling her maid, Doll Tear-sheet, sweet-heart. It is
now more restricted to lovers while courting.--Ed.

[73] Uncertain was the liberty occasionally enjoyed by our pilgrim
forefathers, who were always expecting 'troublesome times.' We
ought to be more thankful for the mercies we enjoy; and to pray
that the state may soon equally recognize and cherish every good
subject, without reference to sect, or authorizing persecution.--Ed.

[74] The noble was a gold coin of Henry VIII; value six shillings
and eightpence.--Ed.

[75] Bunyan's allegorical spirit appears in nearly all his
writings. Diseases lay their heads together to bring Badman to the
grave, making Consumption their captain or leader of these men of
death.--Ed.

[76] 'Haunt,' an Anglo-Norman word. Custom, practice; more commonly
used as a verb, to haunt, or frequently visit.--Ed.

[77] An old tippling custom, more honoured in the breach than in
the observance.--Ed.

[78] The dialogues between Hopeful and Christian in Doubting Castle
admirably prove the wickedness of suicide. The unlettered tinker
triumphs over all the subtleties of the Dean of St. Paul's. See
Pilgrim's Progress.--Ed.

[79] This is the most awful of all delusions. It is exemplified
in the character of Ignorance, in the Pilgrim's Progress, who was
ferried over death by Vain Confidence, but found 'that there was
a way to hell, even from the gates of heaven.'--Ed.

[80] Chrisom is a consecrated unguent, or oil, used in the baptism
of infants in the Romish Church. It is prepared with great ceremony
on Holy Thursday. A linen cloth anointed with this oil, called a
chrisom cloth, is laid upon the baby's face. If it dies within a
month after these ceremonies, it was called a chrisom child. These
incantations and charms are supposed to have power to save its
soul, and ease the pains of death. Bishop Jeremy Taylor mentions
the phantasms that make a chrisom child to smile at death. Holy
Dying, chap. i., sect. 2.--Ed.

[81] These two words are 'cease' and 'ceased' in the first edition;
they were corrected to 'seize' and 'seized' in Bunyan's second
edition.--Ed.

***

A Few Sighs From Hell;

or,

The Groans of the Damned Soul:

or, An Exposition of those Words in the Sixteenth of Luke, Concerning
the Rich Man and the Beggar

WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR
CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION
OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND
YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH
IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF
TORMENT.

Also, a Brief Discourse touching the profitableness of the Scriptures
for our instruction in the way of righteousness, according to the
tendency of the said parable.




BY THAT POOR AND CONTEMPTIBLE SERVANT OF JESUS CHRIST, JOHN BUNYAN.





'The wicked shall be tuned into hell, and all the nations that
forget God.'--Psalm 9:17

'And whosoever was not found written in the book of life was cast
into the lake of fire.'--Revelation 20:15



London: Printed by Ralph Wood, for M. Wright, at the King's Head
in the Old Bailey, 1658.[1]




ADVERTISEMENT BY THE EDITOR

How awful is that cry of anguish which has reached us from beyond
the tomb, even from the infernal realms, and on which Bunyan,
with his singular and rare ability, fixes our attention. It is
the voice of one who had received his good things in this fleeting
life; who had fared sumptuously every day, without providing for
eternity, and now cries for a drop of water to cool his parched
tongue. Plunged into unutterable, inconceivable, and eternal
torments, he pleads that the poor afflicted beggar, who had lain
at his gate, might be sent from the dead to warn his relatives,
that they might escape, and not aggravate his misery, by upbraiding
him as a cause of their destruction, by having neglected to set
them a pious example. He knows that there is no hope for his own
wretched soul, and expresses no wish that his family should pay
for masses to ease his pangs. No, such tomfooleries are limited to
this insane world. His poor request is one drop of water, and a
warning messenger to his relatives. The answer is most decisive--there
is a great, an eternal gulf fixed--none can pass between heaven
and hell; and as to your father's house, 'They have Moses and
the prophets'; and now it may be added, They have Jesus and his
apostles; if they hear not them, 'neither will they be persuaded
though one rose from the dead.' No; if Isaiah, with his mighty
eloquence, again appeared among mortals, again would his cry
be heard, 'Who hath believed our report?' 'What! seek the living
among the dead? To the law, and to the testimony, saith God.'

Reader, these are solemn realities. He who came from the unseen
world--from the bosom of the Father--reveals them unto us. O!
that we may not mistake that voice for thunder, which called upon
a trembling world to 'HEAR HIM.'

The rich man personates all the thoughtless and uncoverted who die
in their sins, his wealth can neither bribe death nor hell; he is
stricken, and descends to misery with the bitter, but unavailing
regret of having neglected the great salvation. He had taken no
personal, prayerful pains to search the sacred Scriptures for himself;
he had disobeyed the gospel, lived in revelry, and carelessness
of his soul; he had ploughed iniquity and sown wickedness, and
reaps the same. 'By the blast of God he perishes, and is consumed
by the breath of his nostrils.' 'They have sown the wind, and
they shall reap the whirlwind.'

The opinion universally prevails, although the voice of infinite
wisdom has declared it false, that miracles, or a messenger from
the invisible world could awake the dead in sin. The world's eyes
are shut, and its ears are stopped from seeing and hearing that
most illustrious celestial messenger of mercy--'God manifest in
the flesh'--who still speaks to us in his words. He revealed, and
he alone could have revealed, these solemn, these heart-stirring
facts--He performed the most astonishing miracles--His doctrines
were truth--He required holiness of life to fit the soul for heaven;
therefore He was despised, tortured, murdered. In the face of all
this, the poor wretch cries, 'send Lazarus.' What refined cruelty!
He had borne the cross and received the crown. Uncrown him, and
send him back to lie at my brother's gate, and if he dares to tell
him the truth, that my soul was in hell, even while the splendid
funeral was carrying my body to the tomb, he will hurry him to
death. Poor fool! are not thy kindred as hardened as thou wast?
Send Lazarus from the dead! That, as Bunyan justly says, would
be to make a new Bible, to improve the finished salvation. No,
if they will not hear Moses and the prophets, our Lord and his
apostles, they must all likewise perish. This is a very meagre
outline of this solemn treatise; it is full of striking illustrations,
eminently calculated to arouse the thoughtless, and to convey
solid instruction to the thoughtful.

This was the third volume that Bunyan published, and, with modest
timidity, he shelters himself under a strong recommendatory preface
by his pastor, who, in the Grace Abounding, he calls 'holy Mr.
Gifford.' So popular was it, as to pass through nine editions in
the author's lifetime.[2] The preface, by John Gifford, was printed
only with the first edition. As it gives a very interesting account
of Bunyan, and his early labours in the ministry, which has never
been noticed by any of his biographers, and is extremely rare,
it is here reprinted from a fine copy in the British Museum, and
must prove interesting to every admirer of John Bunyan. I close
with two short extracts--may they leave an abiding impression upon
our minds. 'God will have a time to meet with them that now do
not seek after him.' 'O! regard, regard, for the judgment day is
at hand, the graves are ready to fly open, the trumpet is near
the sounding, the sentence will ere long be passed, and then,' it
will be seen whether we belong to the class of Dives, who preferred
the world, or to that of Lazarus, who preferred Christ; and then,
O then! time cannot be recalled.

GEO. OFFOR.





PREFACE, BY THE REV. JOHN GIFFORD,

PASTOR OF THE CHURCH OF CHRIST AT BEDFORD, OF WHICH JOHN BUNYAN
WAS A MEMBER.

TO THE READER.

It is sad to see how the most of men neglect their precious souls,
turning their backs upon the glorious gospel, and little minding
a crucified Jesus, when, in the meanwhile, their bodies are well
provided for, their estates much regarded, and the things of this
present life are highly prized, as if the darling was of less value
than a clod of earth; an immortal soul, than a perishing body; a
precious Saviour, than unsatisfying creatures. Yea, though they
have been often wooed with gracious entreaties, glorious promises,
and fresh bleeding wounds, to make choice of the better part, that
shall never be taken from them; yet, alas! such influence hath
this world, and the pleasures of it, and such is the blindness
of their understandings, that they continue still to hunt after
those things which cannot profit, nor be a help to them in the
worst hour. Yea, that will prove no better than poison to their
souls, and refuse that would be (if embraced) their happiness here,
and their glory hereafter. Such a strange stupidity hath seized
upon the hearts of men, that they will venture the loss of their
immortal souls for a few dying comforts, and will expose themselves
to endless misery for a moment's mirth, and short-lived pleasures.
But, certainly, a barn well fraught, a bag well filled, a back
well clothed, and a body well fed, will prove but poor comforts
when men come to die, when death shall not only separate their
souls from their bodies, but both from their comforts. What will
it then avail them that they have gained much? Or what will they
give in exchange for their souls? Be wise, then (O reader, to
whose sight this may come), before it be too late, and thou repent,
when repentance shall be hid from thine eyes; also it will be as
a dagger to thine heart one day, to remember what a Christ, what
a soul, what a heaven thou hast lost for a few pleasures, a little
mirth, a short enjoyment of this present world; yea, and that
after many warnings against many reproofs, and, notwithstanding
the many tenders of a full Christ, instead of those empty vanities
which thy soul closed with, hunted after, and would by no means
be persuaded to part withal. No, but thou wouldst take thy time,
and swim in this world's delights, though thy soul thereby was
drowned in perdition and destruction (1 Tim 6:9). True, few there
are that will be persuaded that this course they take, though their
daily conversations do bear witness to it; for how much time is
spent, and how much care is the hearts of men filled withal, after
attaining, keeping, and increasing these things? And how seldom
do they trouble their heads, to have their minds taken up with
thoughts of the better? Cumbering themselves with many things, but
wholly neglecting the one thing necessary; yea, whereby do they
measure their own or other men's happiness, but by the large
incomes of this world's good, accounting this the greatest, if not
the only blessedness, to have their corn, wine, and oil increase
in abundance, and reckoning those that are most serious about, and
earnest after the world to come, men of foolish spirits, giddy
brains, and worthy to be branded in the forehead for simple deluded
ones. But surely he is the most fool that will be one at last; and
he that God calls so (Luke 12:20) will pass for one in the end;
yea, within a short time, they themselves shall change their notes.
Ask the rich man spoken of in the ensuing treatise, who was the
fool--he or Lazarus? and he will soon resolve the question, that
he now sees, and by woeful experience finds (whatsoever his former
thoughts were), that he, not Lazarus, was the silly deluded one;
for he, fool-like, preferred the worse things before the better,
and refused that which once might have been had; but now he hath
slipped the time, it cannot be gained, when this poor man, knowing
the day of his visitation, was making sure of that glory which he
now enjoys, and shall enjoy for evermore. So that in this parable
(if I may so call it) thou shalt find that Scripture confirmed,
'That the triumphing of the wicked is short' (Job 20:5). Together
with that, 'That the temptations (or afflictions) of the righteous,
which cause heaviness, are but for a season' (1 Peter 1:6). And
in this treatise, both of these are largely opened and explained.
Behold, here a rich man clothed in silks, fed with delicates, and
faring deliciously every day; but look a little farther, and lo!
this man clothed with vengeance, roaring under torments, and earnestly
begging for a drop of water to cool his tongue; a sad change. On
the other hand, here thou shalt see a poor, but a gracious man,
with a pinched belly, naked back, and running sores, begging at
the rich man's gate for a morsel to feed his belly, a sad state,
yet but short; for look again, and behold this beggar gloriously
carried, as in a chariot of triumph, by the angels into Abraham's
bosom, shining in glory, clothed with beautiful garments, and
his soul set down with Abraham, Isaac, and Jacob, in the kingdom
of the Father; his rags are gone, his sores healed, and his soul
filled with joy unspeakable, and full of glory; the one carried
not his costly fare, and his gorgeous apparel with him into hell;
nor the other his coarse diet, mouldy bread, filthy rags, and
ulcerous body into heaven; but the happiness of the one, and the
misery of the other, took their leaves at the grave; the worldly
man's portion was but for his life, and the godly man's afflictions
lasted no longer; 'For mark the perfect, and behold the upright,
for the end of that man is peace; but the end of the wicked shall
be cut off' (Psa 37:37,38). His present comforts, his future hopes,
and his cursed soul together; yea, though he lives many days, and
rejoices in them all, yet the days of darkness will overtake him,
and his eye shall see no more good; in his life time he enjoyed
his good things, and, at the hour of death, legions of devils
will beset him, innumerable evils will befal him; and then shall
he pay full dear for all the pleasures of sin, that have carried
away his heart from closing with, and following the Lord in the
day of his prosperity. Ungodly men, because they feel no changes
now, they fear none hereafter, but flatter themselves with dying
as the godly, though their life is consumed in wickedness, and
their strength in providing for and satisfying the lusts of the
flesh. But as it fared with wicked Balaam, so shall it fare with
these, and their vain hopes will prove a feeding upon ashes through
their deceived heart, that hath turned them aside (Isa 44:20). 'For
they that sow to the flesh, shall of the flesh reap corruption'
(Gal 6:8). 'And they that plough iniquity, and sow wickedness,
shall reap the same' (Job 4:8; Hosea 8:7). But they that sow to
the Spirit, shall of the Spirit reap life everlasting. Say ye then
to the righteous, 'It shall go well with him; however it goes
with him now, a few days will produce a happy change.' 'It shall
go well with him that feareth the Lord' (Eccl 8:12). Go on then, O
soul, thou that hast set thy face towards heaven, though the east
wind beats upon thee, and thou find trouble and sorrow; these shall
endure but for a night, joy will undoubtedly come in the morning;
besides those sweet visits thou shalt have from thy precious
Saviour, in this thy day of darkness, wait but a while, and thy
darkness shall be turned into light. 'When the light of the wicked
shall be put out, and the spark of his fire, wherewith he warmed
himself, shall not shine' (Job 18:5). 'Grudge not to see the wicked
prosper, and their steps washed with butter, but rather put on
bowels of mercy and pity, as the elect of God, knowing that they
are set in slippery places' (Psa 73:18). And their day is coming,
when fearful horror shall surprise them, and hell be opened to
receive them; nor yet be disquieted in thy mind, that troubles
and afflictions do beset thee round; for, as a worser thing is
reserved for them, so a better is prepared for thee. Do they drink
wine in bowls? and dost thou mingle thy tears with thy drink? Do
they live in pleasures, and spend their days in wealth? and dost
thou sigh and mourn in secret? Well, there is a cup for them in
the hand of the Lord, the wine whereof is red, and full of mixture,
which they must drink up the dregs (Psa 75:8). And the Lord hath
a bottle for thy tears (Psa 56:8). And a book for thy secret sighs,
and ere long thy brinish tears shall be turned into the sweetest
wine, which thou shalt drink new in the kingdom of the Father,
and thy secret sighs into glorious praises; when thy mouth shall
be filled with laughter, and thy eyes see the King in his glory.

Now, considering that these lines may be brought to the sight both
of the one sort and the other, I shall lay a few things before
the thought of each; and first to the worser sort.

First. Consider what an ill bargain thou wilt make, to sell thy
precious soul for short continuance in thy sins and pleasures. If
that man drives but an ill trade, who, to gain the world, should
lose his soul (Matt 16:26), then, certainly, thou art far worse that
sells thy soul for a very trifle. O it is pity that so precious a
thing should be parted withal, to be made a prey for the devouring
lion, for that which is worse than nothing! If they were branded
for desperate wretches that caused their children to pass through
the fire to Moloch, surely thou much more that gives thy soul to
devouring flames, to be fuel for the everlasting fire, upon so
unfit terms; what meanest thou, O man, to truck with the devils?
Is there no better merchandise to trade in than what comes from
hell, or out of the bowels of the earth? and to be had upon no
lower rates than thy immortal soul? Yes, surely the merchandise
of wisdom, which is better than the merchandise of silver, and
the gain thereof than fine gold (Prov 3:14, 8:19), is exposed to
sale (Rev 3:18), and to be had without money or price; and if thou
shouldest part with anything for it, it is such that it is better
to part withal than to keep. The wise merchant that sought a goodly
pearl, having found one, sold all that he had, not himself, not
his soul, and all that he sold was in itself not worth a farthing,
and yet obtained the pearl (Matt 13:45,46). Paul made the like
exchange when he threw away his own righteousness, which was
but rags, yea, filthy rags (Isa 64:6), and put on the garment of
salvation, and cast away to the dunghill that which was once his
gain, and won Christ (Phil 3:8). Thou needest not cast away thy
soul for puddle pleasures; behold the fountain of living water
is set open, and thou invited to it, to take and drink thy belly,
thy soul full, without price or money (Isa 55:2).

Secondly. Take a short (yet let it not be a slight) view of the
best of the things men prize so high, that for the love of, they
lose their souls: what are they? Even painted nothings, promising
vanities (like the apples of Sodom, fair to the eye, but
being touched, turn to dust; or like our mother Eve's, that had
a beautiful look, but, being tasted, brings forth death), which,
from the most part, have proved snares to the owners, and always
miserable comforters at the parting; they cannot satisfy in life,
for the more of these things are had, the more (with a disquieted
spirit) are they reached after, and what comes in serves but
to whet up the greedy unsatisfied appetite after more. The world
passeth away, and the lust thereof (1 John 2:17). Though most men
content themselves with these, yet it is not in these to satisfy
them, and had they but one glimpse of the world to come, one cranny
of light to discern the riches of Christ, and the least taste of
the pleasures that are at the right hand of God (Psa 16:11), they
would be as little satisfied without a share in them, as they are
now with what of worldly things they enjoy; much less can they
ease from pain at death. Clap a bag of gold (as one once did) to
thy sinking spirit, pained body, and tormented conscience, and
it can neither cheer up the one, nor appease the other, least of
all can they deliver from, or yield comfort after death; those
cannot serve as a bribe to death to pass thee by, nor yet bring
comfort to thy soul when thou art gone. The rich fool's large
crop and great increase could not procure one night's respite, nor
one moment's comfort. Besides, God regards them so little, that
frequently he gives the largest share of them to whom he hateth
most (Psa 17:14), and the least to them who are the excellent in
the earth, in whom his soul delights, although he hath made them
heirs of the kingdom (James 2:5). Yet doth he bestow such a small
portion of these worldly things upon them, hereby declaring to
all how little he sets by those things which most set so much by,
and to draw up our hearts, minds, and affections to the things
above; yea, His own Son that he appointed heir of all things (Heb
1:2) shall come forth neither of rich kindred, nor attended with
gallants, nor yet accoutered with the world's glory, but in a low,
mean, and abject condition, at whose birth a manger received him;
and through his life sorrows, wants, and sufferings did attend,
and at the end a shameful death, in the world's esteem, befals
him, and by all this he shows his contempt of the worldly man's
darling. Cast not away thy soul then, O man, in seeking after,
solacing thyself in, and contenting thyself with this present world;
for though thou mayest make gold thy hope, and put thy confidence
in thy wealth, yet when this thy hope shall fail, and thy confidence
slip from thee (as sure it will ere long), glad wouldst thou be
of the least drop of the water of life, and the least filing of
that precious gold (that thou art now called upon to drink of,
and to buy for thyself); but, alas, they shall not be had. Then,
O then, what profit will thy treasures of wickedness yield thee;
and whereto will thy thick clay that thou hast hoarded up, and thy
carnal pleasures which thou hast drunk down, as the fish drinks
down water; whereto, I say, will they serve, unless to weigh thee
the deeper into hell, and increase the fire, when it shall be
kindled upon thee?

Thirdly. Look upon thy loss, too, which is such that ten thousand
worlds cannot repair--thy soul, thy body, thy comforts, thy hopes,
thy share in a crucified Jesus, the crown of life, and everlasting
communion with the Father, Son, and Spirit, blessed angels, and
glorified saints, and a soul-satisfying, soul-saving Christ, who
came from the bosom of love, and gave himself to open a way to
everlasting glory, by the sacrifice of himself, to whom thou art
called, invited, and persuaded to come; whose heart is open, arms
spread, and who hath room enough in his bosom to receive thee,
grace enough to pardon thee, blood enough to justify thee, treasures
enough to enrich thee, pleasures enough to delight thee (Psa 36:8),
and glory enough to crown thee; in whom it hath pleased the Father
that in him should all fulness dwell (Col 1:19); to make them
perfectly blessed that come to him, so that there is no need to
seek happiness among the creatures, which most do, and thereby
lose true happiness, and their souls too. Turn in hither, and
thou shalt eat of his bread, and drink of the wine which he hath
mingled (Prov 9:4,5). Wouldst thou fare deliciously every day,
and have thy soul delight itself in fatness? (Isa 55:2). Hearken
diligently, and come to the wedding; the oxen and fatlings
are killed, and all things are ready (Matt 22:5). I tell thee,
whatsoever food thou feedest upon else, will prove no better to
thee than the prodigal's husks (Luke 15:16). That will starve thee
whilst thou feedest on them; and if thou drinkest of other wine,
it will prove as a cup of wine mixed with poison, which though it
be pleasant to the taste, it will be the death of thy soul. Wilt
thou, then, lose this Christ, this food, this pleasure, this
heaven, this happiness, for a thing of nought? Wilt thou drink
out of a puddle, a broken cistern which leaks out the water, and
holds nothing but mud, and refuse the fountain of living water,
which, whosoever tastes of, shall live for ever?

Fourthly. Beware of persuading thyself into a conceit of the poor
man's end, if thou livest the rich man's life, and diest his death.
It is strange to see how many run swift by the very way to hell,
yet are full of confidence of going to heaven, though Scripture
everywhere shuts them out, and Christ at last will certainly shut
them out for ever hereafter, living and dying in their present
state. Let none, therefore, deceive you, neither deceive yourselves,
for none such can enter into the kingdom of heaven. But for these
things' sake cometh the wrath of God on the children of disobedience
(1 Cor 6:9; Eph 5:5,6). And how sad will thy disappointment be,
that goest on securely fearing nothing, being fully, yet falsely,
persuaded of eternal life at last, and then drop down into the
bottomless pit! Like wicked Haman, that dreamed of greater honour,
but behold a gallows; or our mother Eve, who conceited to be as
God, but became a cursed creature. Though the devil may persuade
thee thou mayest live as in hell here, yet in heaven hereafter,
believe him not, for he endeavours to keep thee in his snares,
that he may drag thee to hell with him; and the better to effect
his devilish design upon thee, he will present (and through his
cursed subtlety knows how to do it) thy sins and this world in
as lovely and taking a guise as may be, but will hide the evil
consequences from thine eyes, that thou mightest be inveigled by
gazing on the one, and not be affrighted by beholding the other;
his bait shall be pleasant, but his hook hid, like the strumpet in
Proverbs 7, that entices the simple with fair words, but conceals
that the way to her house leads to the chambers of death; nothing
appears but a bed richly furnished, and a promise of solacing him
with loves; but he that followeth after her, goeth as an ox to
the slaughter, and as a fool to the correction of the stocks.

Fifthly. This is thy day to prevent the loss of the one, and to
get an interest in the other; this is the day of salvation, the
accepted day of the Lord (2 Cor 6:2). Let the sun of this day be
set before this work be done, and an everlasting night of darkness
will close thee in, wherein thou, thou shalt have time enough
indeed to bemoan thy folly, but none to learn to grow wiser. It
is a sad thing, especially in soul concernments, to be wise too
late, and to cry out when time is past, O that I had improved
it when it was present. Then will the remembrance of thy former
misspent time, and thy despair of ever gaining more, be like
poisoned arrows drinking up they spirit. Amongst all the talents
God hath entrusted man withal, this is not the least, because on
it depends eternity; and according to the use we make of this,
will our eternal condition be, though the most of men live at such
a rate as if it was given them to no other end than to waste in
wickedness, and consume in pleasures. What means else their spending
days, weeks, months, years, yea, their whole life, in whoring,
swearing, playing, coveting, and fulfilling the lusts of the flesh,
so that when they come to die, the great work that they were sent
to do is then to be done; their souls, Christ, eternity, was scarce
thought on before; but now, when merciless death begins to gripe
them, then do they begin to bethink themselves of those things
which they should have got in readiness before, and that is the
reason why we so often hear many that lie upon their death-beds
to cry out for a little longer time; and no wonder, for they have
the salvation of their souls to seek. O sad case! to have their
work to do when the night is come, and a Christ to seek when death
hath found them; take therefore the counsel of the Holy Ghost
(Heb 3:7), 'To-day, if you will hear his voice, harden not your
hearts.' Mark, it is the Spirit's counsel. True, the devil and thine
own heart will tell thee another tale, and be ready to whisper
in thine ears, Thou mayest have time enough hereafter; what need
of so much haste, another day may serve as well; let thy soul be
filled with pleasure a little longer, and thy bags filled a little
more; thou mayest have time for this and that too. O, but this
is the suggestion of an enemy, that would cause thee to defer so
long, that thy heart may grow too hard, and thine ear too heavy
to hear at all; but, certainly, this being the greatest business,
challengeth the first and greatest care (Matt 6:33). And let this
be done; then, if thou shalt either have so much time to spare,
or a heart to do it, take thy time for the other.

Sixthly. This day of thy mercy and Christ's importunity will not
last long; it is but a day, and that a day of visitation. Indeed
it is rich grace that there should be a day, but dally not because
it is but a day. Jerusalem had her day, but because therein she
did not know the things of her peace, a pitch night did overtake
(Luke 19:42,43). It is a day of patience, and if thou despisest
the riches of God's goodness, patience, and long-suffering towards
thee, and art not thereby led to repentance (Rom 2:5), a short
time will make it a day of vengeance. Though now Christ calls,
because he is willing to save sinners, yet he will not always call;
see then that thou refuse not him that speaks from heaven in this
gospel day (Heb 12:25). But seek him while he may be found, and
call upon him while he is near (Isa 55:6), lest thou criest after
him hereafter, and he refuse thee. It is not crying, Lord, Lord,
when the day of grace is past, that will procure the least crumb
of mercy (Matt 7:21). No, if thou comest not when called, but stayest
while supper is ended, thou shalt not taste thereof (Luke 14:24),
though a bit would save thy life, thy soul; if thou drinkest not
of the fountain while it is opened, thou shalt not when it is shut,
though thou beggest with tears of blood for one drop to cool thy
scorching flaming heart; thou that mightest have had thy vessel
full, and welcome, shall not now have so much as will hang on the
tip of a finger. O! remember, the axe is laid to the root of the
tree (Matt 3:10). And although three years' time may be granted,
through the vine-dresser's importunity, that will soon be expired,
and then the axe that is now laid, shall cut up the tree by its
roots, if it bring not forth good fruit. Seest thou not that many
of late have been snatched away, on each side of thee (by that
hand that hath been stretched out and is so still)? and though
thou mayest escape a while, yet hast thou no assurance that the
destroying angel will long pass by thy door. O then, neglect thy
soul no longer, but consider time is short, and uncertain, eternity
long, thy work great, thy soul immortal, this world vanishing,
Christ precious, hell hot, and heaven desirable.

And if thou beest a Christian (to whom this may come) that hast
not only had a prize in thy hands, but wisdom given thee from above
to make use of it, and art one who (whilst others are seeking to
make this world and hell together sure to themselves) spendest
thy time, and makest it thy only business, to make sure of the
one thing necessary, and heaven to thy soul, I shall lay two or
three things before thy thoughts.

First. Walk with a fixed eye upon the world to come. Look not at
the things that are seen, that are temporal, but at the things
which are not seen, that are eternal (2 Cor 4:18). A Christian's
eye should be upon his journey's end, as our Lord Jesus, who for
the joy that was set before him, endured the cross (Heb 12:2).
When the stones flew about Stephen's ears, his eyes were lifted
up to heaven, and saw the glory of God, and Jesus standing on
the right hand of God (Acts 7:55,56). What though thou at present
mayest lie at the rich man's gates, yet a few days will translate
thee into Abraham's bosom. Though Israel had a sharp voyage
through the wilderness, yet Caleb and Joshua, men of excellent
spirits, had their eye upon the good land they were going to.
Though graceless souls are too dull sighted to see afar off (2
Peter 1:9), yet thou that hast received the unction from above,
dost in some measure know what is the hope of thy calling, and
what is the riches of the glory of his inheritance in the saints.

Secondly. Be satisfied with thy present condition, though it be
afflictive, for it shall not last always. Thy sorrows shall be
short, and thy joys long; roll thyself upon the Lord, for there is
a heaven will pay for all; Christ first endured the cross before
he wore the crown. David, before he was a king, was a shepherd.
The poor man spoken of in this ensuing treatise, before he was
carried into heaven, had experiences of sorrow and sufferings
on earth. Let the flesh be silent in passing judgment on the
dispensations of God towards thee, and the men of this world, in
this present life. David, by prying too far herein with his own
wisdom, had almost caught a fall (Psa 73). Though God's judgments
may be too deep for our reason to dive into, yet are they always
righteous, and his paths mercy and truth to those that keep his
covenants (Psa 25:10). When Jeremiah would debate with the Lord
concerning his judgments in the wicked's prosperity, he would
lay this down as an indubitable truth, that his judgments were
righteous (Jer 12:1). And his end was not to charge God, but
to learn understanding of him in the way of his judgments; and
although the ways of his providence may be dark to his people, that
they cannot discern his footsteps, yet are they always consistent
with his everlasting covenant, and the results of the favour he
bears to them. If the wicked flourish like the grass, it is that
they should be destroyed for ever (Psa 92:7). And if the godly
have many a wave beating upon them, yet will the Lord command his
loving-kindness in the day time (Psa 42:7,8). And, after a little
while being tossed to and fro in these boisterous waves, they
shall arrive at the heavenly haven, this world being not their
resting-place, but there remains one for them (Heb 4:9).

Thirdly. Let the faith and hopes of a glorious deliverance get
thy heart up above thy present sufferings, that thou mayest glory
in tribulation who hast ground of rejoicing in hope of the glory
of God (Rom 5:2,3). For whatsoever thy present grievances are,
whether outward afflictions, or inward temptations, this may be
thy consolation that a few days will rid thee of them; when thou
shalt sigh no more, complain no more, but those shall be turned
into praises. Thou hast (if I may so call it) all thy hell here;
let thy life be expired, and thy misery is ended; thy happiness
begins, where wicked men's end; and when thine is once began, it
shall have no more end.

Reader, I have an advertisement to thee concerning the following
discourse, and the author of it. Thou hast in the discourse many
things of choice consideration presented to thee in much plainness,
evidence, and authority; the replications are full, the applications
are natural. Be not offended at his plain and downright language,
it is for the discharge of the author's conscience, and thy profit,
besides the subject necessarily leads him to it. It is a mercy to
be dealt thoroughly and plainly with in the matters of thy soul.
We have too many that sow pillows under men's elbows, and too few
who, dealing plainly, divide to every man his portion. Read it
not to pick quarrels with it, but to profit by it; and let not
prejudice either against the author, or manner of delivery, cause
thee to stumble and fall at the truth. Prejudice will both blind
the eye that it shall not see the truth, and close it in with it,
and make them too quick-sighted, either to make faults where there
is none, or to greaten them where they are; and so cause the reader
to turn the edge against the author or his work, that should be
turned upon his own heart. It is marvellous to see how the truth
is quarrelled at that comes from one, that would be easily received
it if did drop from another; and I doubt not, if this book had some
other hand at it, there is scarce any expression that may be now
carpt at by some, but would have been swallowed without straining.
We are now fallen into such an age (the good Lord help us) that
truth, upon its own account, can challenge but little acceptance,
except the author be liked, or his lines painted with his own wit.
But certainly truth is of so excellent a nature, of such singular
advantage, and of so royal a descent, that it deserves entertainment
for itself, and that not in our houses or heads only, but in our
hearts too. Whatsoever the hand is that brings it, or the form
that it appears in, men account gold worth receiving, whatsoever
the messenger is that brings it, or the vessel that holds it.

If thou meetest (reader) with any passage that seems doubtful unto
thee, let love that thinks no evil put the best construction upon
it, and do not hastily condemn what thou canst not presently yield
to; or if any expression thou meetest with may (haply) offend
thee, do not throw aside the whole, and resolve to read of it no
more; for though some one may offend thee, yet others (I hope) may
affect thee; or if there be that which some may call tautology,
be not displeased at it; for that word that may not fasten upon
thy heart in one page, may in another; and although it may be
grievous to thy eye (if thou beest nice and curious), yet bear
with it, if it may be profitable to thy soul.

Concerning the author (whatsoever the censures and reports of many
are) I have this to say, that I verily believe God hath counted
him faithful, and put him into the ministry; and though his outward
condition and former employment was mean, and his human learning
small, yet is he one that hath acquaintance with God, and taught
by his Spirit, and hath been used in his hand to do souls good; for
to my knowledge there are divers who have felt the power of the
word delivered by him; and I doubt not but that many more may,
if the Lord continue him in his work; he is not like unto your
drones, that will suck the sweet, but do no work. For he hath laid
forth himself to the utmost of his strength, taking all advantages
to make known to others what he himself hath received of God, and
I fear this is one reason why the archers have shot so sorely at
him; for by his and others' industry in their Master's work, their
slothfulness hath been reproved, and the eyes of many have been
opened to see a difference between those that are sent of God and
those that run before they are sent. And that he is none of those
light fanatic spirits that our age abounds withal, this following
discourse, together with his former, that have been brought to
public view, will testify; for among other things that may bear
record to him herein, you shall find him magnifying and exalting
the Holy Scriptures, and largely showing the worth, excellency,
and usefulness of them.

And yet surely if thou shalt (notwithstanding this) stumble at
his meanness and want of human learning, thou wilt declare thine
unacquaintance with God's declared method, who to perfect his own
praise, and to still the enemy and avenger, makes choice of babes
and sucklings, and in their mouths ordaineth strength (Psa 8:2).
Though men that have a great design, do, and must make use of
those that in reason are most likely to effect it, yet must the
Lord do so too? Then instruments (not himself) would carry away
the praise; but that no flesh should glory in his presence, he
hath chosen the foolish things of the world, to confound the wise,
and base things of the world, and things that are despised, hath
God chosen (1 Cor 1:27-29). Cast thine eye back to the beginning
of the gospel dispensation (which surely, if at any time, should
have come forth in the wisdom and glory of the world), and thou
shalt see what method the Lord did take at the first to exalt
his son Jesus: he goes not amongst the Jewish rabbis, nor to the
schools of learning, to fetch out his gospel preachers, but to
the trades, and those most contemptible too; yet let not any from
hence conceive that I undervalue the gifts and graces of such who
have been, or now are endued with them, nor yet speak against
learning being kept in its place; but my meaning is, that those
that are learned should not despise those that are not; or those
that are not, should not despise those that are, who are faithful
in the Lord's work: and therefore being about to leave thee, I
shall leave with thee two Scriptures to be considered of. The one
is John 13:20, Verily, verily, I say unto you, he that receiveth
whomsoever I send (mark whomsoever) receiveth me; and he
that receiveth me, receiveth him that sent me. The other is Luke
10:16, He that heareth you, heareth me; and he that despiseth you,
despiseth me; and he that despiseth me, despiseth him that sent
me.

J. G.


THE AUTHOR TO THE READER.

Friend, because it is a dangerous thing to be walking towards
the lace of darkness and anguish; and again, because it is
(notwithstanding) the journey that most of the poor souls in the
world are taking, and that with delight and gladness, as if THERE
was the only happiness to be found, I have therefore thought it
my duty, being made sensible of the danger that will befal those
that fall therein, for the preventing of thee, O thou poor man
or woman! to tell thee, by opening this parable, what sad success
those souls have had, and are also like to have, that have been,
or shall be found persevering therein.

We use to count him a friend that will forewarn his neighbour of
the danger, when he knoweth thereof, and doth also see that the
way his neighbour is walking in doth lead right thereto, especially
when we think that our neighbour may be either ignorant or careless
of his way. Why friend, it may be, nay twenty to one, but thou
hast been, ever since thou didst come into the world, with thy
back towards heaven, and thy face towards hell; and thou, it may
be, either through ignorance or carelessness, which is as bad,
if not worse, hast been running full hastily that way ever since.
Why friend? I beseech thee put a little stop to thy earnest race,
and take a view of what entertainment thou art like to have, if
thou do in deed and in truth persist in this thy course. Friend,
thy way leads 'down to death,' and thy 'steps take hold on hell'
(Prov 5:5). It may be the path indeed is pleasant to the flesh,
but the end thereof will be bitter to thy soul. Hark, dost thou
not hear the bitter cries of them that are but newly gone before,
saying, Let him 'dip the tip of his finger in water, and cool my
tongue; for I am tormented in this flame?' (Luke 16:24). Dost thou
not hear them say, Send out from the dead, to prevent my father,
my brother, and my father's house, from coming 'into this place of
torment?' Shall not then these mournful groans pierce thy flinty
heart? Wilt thou stop thine ears, and shut thy eyes? And wilt thou
not regard? Take warning and stop thy journey before it be too
late. Wilt thou be like the silly fly, that is not quiet unless
she be either entangled in the spider's web, or burned in the
candle? Wilt thou be like the bird that hasteth to the snare of
the fowler? Wilt thou be like that simple one named in the seventh
of Proverbs, that will be drawn to the slaughter by the cord of
a silly lust? O sinner, sinner, there are better things than hell
to be had, and at a cheaper rate by the thousandth part! O! there
is no comparison, there is heaven, there is God, there is Christ,
there is communion with an innumerable company of saints and angels.
Hear the message then that God doth send, that Christ doth send,
that saints do bring, nay, that the dead do send unto thee: 'I
pray thee, therefore, that thou wouldst send him to my father's
house'; 'if one went unto them from the dead they would repent.'
'How long, ye simple ones, will ye love simplicity? And the
scorners delight in their scorning? And fools hate knowledge?'
'Turn you at my reproof: behold,' saith God, 'I will pour out my
Spirit unto you, I will make known my words unto you.' I say, hear
this voice, O silly one, and turn and live, thou sinful soul, lest
he make thee hear that other saying, But, 'because I have called,
and ye refused, I have stretched out my hand, and no man regarded;
I also will laugh at your calamity, I will mock when your fear
cometh' (Prov 1:22-26).

O poor soul, If God and Christ did [thus] with thee for thine
harm, it would be another matter; then if thou didst refuse, thou
mightest have some excuse to make, or fault to find, and ground
to make delays. But this is for thy profit, for thy advantage,
for the pardoning of thy sins, the salvation of thy soul, the
delivering of thee from hell fire, from the wrath to come, from
everlasting burnings, into favor with God, Christ, and communion
with all happiness, that is so indeed.

But it may be thou wilt say, All that hath been spoken to in this
discourse is but a parable, and parables are no realities. I could
put thee off with this answer, That though it be a parable, yet
it is a truth, and not a lie; and thou shalt find it so too, to
thy cost, if thou shalt be found a slighter of God, Christ, and
the salvation of thy own soul.

But secondly, know for certain, that the things signified by
parables are wonderful realities. O what a glorious reality was
there signified by that parable, 'The kingdom of heaven is like
unto a net that was cast into the sea,' &c. Signifying, that
sinners of all sorts, of all nations, should be brought into God's
kingdom, by the net of the gospel. And O! how real a thing shall
the other part thereof be, when it is fulfilled, which saith,
And 'when it was full they drew to shore, and gathered the good
into vessels, but cast the bad away' (Matt 13:47,48). Signifying
the mansions of glory that the saints should have, and also the
rejection that God will give to the ungodly, and to sinners. And
also that parable, what a glorious reality is there in it, which
saith, 'Except a corn of wheat fall into the ground and die, it
abideth alone; but if it die, it bringeth forth much fruit' (John
12:24). To signify that unless Jesus Christ did indeed spill his
blood, and die the cursed death, he should abide alone; that is,
have never a soul into glory with him; but if he died, he should
bring forth much fruit; that is, save many sinners. And also how
real a truth there was in that parable concerning the Jews putting
Christ to death, which the poor dispersed Jews can best experience
to their cost; for they have been almost ever since a banished
people, and such as have had God's sore displeasure wonderfully
manifested against them, according to the truth of the parable
(Matt 21:33-41). O therefore, for Jesus Christ's sake, do not
slight the truth, because it is discovered in a parable! For by
this argument thou mayest also, nay, thou wilt slight almost all
the things that our Lord Jesus Christ did speak; for he spake them
for the most part, if not all, in parables. Why should it be said
of thee as it is said of some, These things are spoken to them
that are without 'in parables, that seeing they might not see,
and hearing they might not understand?' (Luke 8:10). I say, take
heed of being a quarreller against Christ's parables, lest Christ
also object against the salvation of thy soul at the judgment day.

Friend, I have no more to say to thee now. If thou dost love me
pray for me, that my God would not forsake me, nor take his Holy
Spirit from me; and that God would fit me to do and suffer what
shall be from the world or devil inflicted upon me. I must tell
thee, the world rages, they stamp and shake their heads, and
fain they would be doing; the Lord help me to take all they shall
do with patience; and when they smite the one cheek, to turn the
other to them, that I may do as Christ hath bidden me; for then
the Spirit of God, and of glory, shall rest upon me. Farewell.

I am thine, if thou be not ashamed to own me, because of my low
and contemptible descent in the world.[3]

JOHN BUNYAN


A Few Sighs from Hell;

OR

The Groans of a Damned Soul..

Luke 16:19-31.

'There was a certain rich man which was clothed in purple and fine
linen, and fared sumptuously every day. And there was a certain
beggar, named Lazarus, which was laid at his gate, full of sores,
And desiring to be fed with the crumbs which fell from the rich
man's table: moreover the dogs came and licked his sores. And it
came to pass that the beggar died, and was carried by the angels
into Abraham's bosom: the rich man also died, and was buried;
And in hell he lifted up his eyes, being in torments, and seeeth
Abraham afar off, and Lazarus in his bosom. And he cried and said,
Father Abraham, have mercy on me, and send Lazarus, that he may
dip the tip of his finger in water, and cool my tongue; for I am
tormented in this flame. But Abraham said, Son, remember that thou
in thy lifetime receivedst thy good things, and likewise Lazarus
evil things: but now he is comforted, and thou art tormented. And,
beside all this, between us and you there is a great gulf fixed;
so that they which would pass from hence to you cannot; neither
can they pass to us that would come from thence. Then he said,
I pray thee therefore, father, that thou wouldst send him to
my father's house; For I have five brethren; that he may testify
unto them, lest they also come into this place of torment. Abraham
saith unto him, They have Moses and the prophets; let them hear
them. And he said, Nay, father Abraham: but if one went unto them
from the dead, they will repent. And he said unto him, If they
hear not Moses and the prophets, neither will they be persuaded
though one rose from the dead.'

This Scripture was not spoken by our Lord Jesus Christ to show you
the state of two single persons only, as some, through ignorance
of the drift of Christ in his parables, do dream; but to show
you the state of the godly and ungodly to the world's end; as is
clear to him that is of an understanding heart. For he spake them
to the end that after generations should take notice thereof,
and fear, lest they also fell into the same condition. Now in my
discourse upon these words I shall not be tedious; but as briefly
as I may, I shall pass through the several verses, and lay you
down some of the several truths contained therein. And the Lord
grant that they may be profitable, and of great advantage to those
that read them, or hear them read.

The 19th and 20th verses also, I shall not spend much time upon,
only give you three or four short hints, and so pass to the next
verses; for they are the words I do intend most especially to
insist upon.

The 19th, 20th, and 21st verses run thus:--'There was a certain
rich man which was clothed in purple and fine linen, and fared'
deliciously or 'sumptuously every day. And there was a certain
beggar, named Lazarus, which was laid at his gate full of sores.'

First. If these verses had been spoken by Jesus Christ, and no
more, all the world would have gone near to have cast a wrong
interpretation on them. I say, if Jesus had said only thus much,
'There was a certain rich man' which 'fared sumptuously daily,
and a certain beggar laid at his gate full of sores'; the world
would have made this conclusion of them--the rich man was the happy
man; for, at the first view, it doth represent such a thing; but
take all together, that is, read the whole parable, and you shall
find that there is no man in a worse condition than he; as I shall
clearly hold forth afterward.

Second. Again, if a man would judge of men according to outward
appearance, he shall ofttimes take his mark amiss. Here is a man
to outward appearance appears the only blessed man, better by half
than the beggar, inasmuch as he is rich, the beggar poor; he is
well clothed, but peradventure the beggar is naked; he hath good
food, but the beggar would be glad of dog's meat. 'And desiring
to be fed with the crumbs which fell from the rich man's table.'
The rich man fares well every day, but the beggar must be glad of
a bit when he can get it. O! who would not be in the rich man's
state? A wealthy man, sorts of new suits and dainty dishes every
day; enough to make one who minds nothing but his belly, and his
back, and his lusts, to say, O that I were in that man's condition!
O that I had about me as that man has! Then I should live a life
indeed; then should I have heart's-ease good store; then I should
live pleasantly, and might say to my soul, 'Soul,' be of good
cheer, 'eat, drink, and be merry' (Luke 12:19). Thou hast everything
plenty, and art in a most blessed condition.

I say, this might be, aye, and is, the conclusion with them that
judge according to outward appearance. But if the whole parable
be well considered, you will see (Luke 16:15), that which is had
in high estimation with men is an abomination in the sight of
God. And again (John 16:20-22), that condition, that is the saddest
condition, according to outward appearance, is ofttimes the most
excellent; for the beggar had ten thousand degrees the best of
it, though, to outward appearance, his state was the saddest;[4]
from whence we shall observe thus much:--1. That those who judge
according to outward appearance, do for the most part judge amiss
(John 7:24). 2. That they who look upon their outward enjoyments
to be token of God's special grace unto them, are also deceived
(Rev 3:17). For as it is here in the parable, a man of wealth and
a child of the devil may make but one person; or a man may have
abundance of outward enjoyments, and yet be carried by the devils
into eternal burnings (Luke 12:20). But this is the trap in which
the devil hath caught many thousands of poor souls, namely, by
getting them to judge according to outward appearance, or according
to God's outward blessings.

Do but ask a poor, carnal, covetous wretch, how we should know
a man to be in a happy state, and he will answer, those that God
blesseth, and giveth abundance of this world unto; when, for the
most part, they are they that are the cursed men. Alas! poor men,
they are so ignorant as to think that because a man is increased
in outward things, and that by a small stock, therefore God doth
love that man with a special love, or else he would never do
so much for him, never bless him so, and prosper the work of his
hands. Ah! poor soul, it is the rich man that goes to hell. And
'the rich man died,' and in hell, mark, 'in hell he lift up his
eyes,' &c.

Methinks to see how the great ones of the world will go strutting
up and down the streets sometimes, it makes me wonder. Surely they
look upon themselves to be the only happy men; but it is because
they judge according to outward appearance; they look upon themselves
to be the only blessed men, when the Lord knows the generality
are left out of that blessed condition. 'Not many wise men after
the flesh, not many mighty, not many noble are called' (1 Cor
1:26). Ah! did they that do now so brag, that nobody dare scarce
look on them, but believe this, it would make them hang down their
heads and cry, O give me a Lazarus' portion.

I might here enlarge very much, but I shall not; only thus much
I shall say to you that have much of this world, Have a care that
you have not your portion in this world. Take heed that it be not
said to you hereafter, when you would very willingly have heaven,
Remember in your lifetime you had your portion (Psa 17:14).

And friend, thou that seekest after this world, and desirest riches,
let me ask this question, Wouldst thou be content that God should
put thee off with a portion in this life? Wouldst thou be glad to
be kept out of heaven with a back well clothed, and a belly well
filled with the dainties of this world? Wouldst thou be glad to
have all thy good things in thy lifetime, to have thy heaven to
last no longer than while thou dost live in this world? Wouldst
thou be willing to be deprived of eternal happiness and felicity?
If you say no, then have a care of the world and thy sins; have a
care of desiring to be a rich man, lest thy table be made a snare
unto thee (Psa 19:22). Lest the wealth of this world do bar thee
out of glory. For, as the apostle saith, 'They that will be rich,
fall into temptation and a snare, and into many foolish and hurtful
lusts, which drown men in destruction and perdition' (1 Tim 6:9).
Thus much in general; but now more particularly.

These two men here spoken of, as I said, do hold forth to us that
state of the godly and ungodly; the beggar holdest forth the godly,
and the rich man the ungodly. 'There was a certain rich man.'

But why are the ungodly held forth under the notion of a rich man?
1. Because Christ would not have them look too high, as I said
before, but that those who have riches should have a care that they
be not all their portion (James 1:10-12; 1 Tim 6:17). 2. Because
rich men are most liable to the devil's temptations; are most
ready to be puffed up with pride, stoutness, cares of this world,
in which things they spend most of their time in lusts, drunkenness,
wantonness, idleness, together with the other works of the flesh;
for which things sake, the wrath of God cometh on the children
of disobedience (Col 3:6). 3. Because he would comfort the hearts
of his own, which are most commonly of the poorer sort; but God
hath chosen the poor, despised, and base things of this world (1
Cor 1:26). Should God have set the rich man in the blessed state,
his children would have concluded, being poor, that they had no
share in the life to come.

And again, had not God given such a discovery of the sad condition
of those that are for the most part rich men, we should have had
men concluded absolutely that the rich are the blessed men. Nay,
albeit the Lord himself doth so evidently declare that the rich
ones of the world are, for the most part, in the saddest condition,
yet they, through unbelief, or else presumption, do harden
themselves, and seek for the glory of this world as though the
Lord Jesus Christ did not mean as he said, or else that he will
say more than shall assuredly come to pass; but let them know that
the Lord hath a time to fulfil that he had a time to declare, for
the scripture cannot be broken (John 10:35).

But again, the Lord by this word doth not mean those are ungodly
who are rich in the world, and no other, for then must all those
that are poor, yet graceless and vain men, be saved and delivered
from eternal vengeance, which would be contrary to the Word of
God, which saith that together with the kings of the earth, and
the great men, and the chief captains, and the mighty men, there
are bondmen or servants, and slaves, that cry out at the appearance
of the Almighty God, and his Son Jesus Christ, to judgment (Rev
6:15).

So that though Christ doth say, 'There was a certain rich man,'
yet you must understand he meaneth all the ungodly, rich or poor.
Nay, if you will not understand it so now, you shall be made to
understand it to be so meant at the day of Christ's second coming,
when all that are ungodly shall stand at the left hand of Christ,
with pale faces and guilty consciences, with the vials of the
Almighty's wrath ready to be poured out upon them. Thus much in
brief touching the 19th verse. I might have observed other things
from it, but now I forbear, having other things to speak of at
this time.

Verse 20.--'And there was a certain beggar, named Lazarus, which
was laid at his gate, full of sores.'

This verse doth chiefly hold forth these things; 1. That the
saints of God are a poor contemptible people; 'There was a certain
beggar.' If you understand the word beggar to hold forth outward
poverty, or scarcity in outward things, such are saints[5] of the
Lord, for they are for the most part a poor, despised, contemptible
people. But if you allegorize it and interpret it thus, They are
such as beg earnestly for heavenly food; this is also the spirit
of the children of God, and it may be, and is a truth in this
sense, though not so naturally gathered from this scripture. 2.
That 'he was laid at his gate, full of sores.' These words hold
forth the distempers of believers, saying he was 'full of sores,'
which may signify the many troubles, temptations, persecutions,
and afflictions in body and spirit which they meet withal while
they are in the world, but also the entertainment they find at
the hands of those ungodly ones who live upon the earth. Whereas
it is said, he was 'laid at his gate, full of sores.' Mark, he
was laid at his gate, not in his house--that was thought too good
for him--but he was laid at his gate, full of sores. From whence
observe, (1.) That the ungodly world do not desire to entertain
and receive the poor saints of God into their houses. If they
must needs be somewhere near unto them, yet they shall not come
into their houses; shut them out of doors; if they will needs be
near us, let them be at the gate. And he 'was laid at his gate,
full of sores.' (2.) Observe that the world are not at all touched
with the afflictions of God's children for all they are full of
sores; a despised, afflicted, tempted, persecuted people the world
doth not pity, no, but rather labour to aggravate their trouble
by shutting them out of doors; sink or swim, what cares the
world? They are resolved to disown them; they will give them no
entertainment: if the lying in the streets will do them any good,
if hard usage will do them any good, if to be disowned, rejected,
and shut out of doors by the world will do them any good, they
shall have enough of that; but otherwise no refreshment, no comfort
from the world. And he 'was laid at his gate, full of sores.'

Verse 21.--'And he desired to be fed with the crumbs which fell from
the rich man's table: the dogs came also and licked his sores.'

By these words our Lord Jesus doth show us the frame of a Christian's
heart, and also the heart and carriage of worldly men towards the
saints of the Lord. The Christian's heart is held forth by this,
that anything will content him while he is on this side glory. And
'he desired to be fed with the crumbs'; the dogs' meat, anything.
I say a Christian will be content with anything, if he have but
to keep life and soul together; as we used to say, he is content,
he is satisfied; he hath learned--if he hath learned to be
a Christian--to be content with anything; as Paul saith, 'I have
learned in whatsoever state I am, therewith to be content' (Phil
4:11). He learns in all conditions to study to love God, to walk
with God, to give up himself to God; and if the crumbs that fall
from the rich man's table will but satisfy nature and give him
bodily strength, that thereby he may be the more able to walk in
the way of God, he is contented. And he 'desired to be fed with
the crumbs that fell from the rich man's table.'[6] But mark, he
had them not; you do not find that he had so much as a crumb, or a
scrap allowed unto him. No, then the dogs will be beguiled, THAT
must be preserved for the dogs. From whence observe that the ungodly
world do love their dogs better than the children of God.[7] You
will say that is strange. It is so indeed, yet it is true, as will
be clearly manifested; as, for instance, how many pounds do some
men spend in a year on their dogs, when in the meanwhile the poor
saints of God may starve for hunger? They will build houses for
their dogs, when the saints must be glad to wander, and lodge in
dens and caves of the earth (Heb 11:38). And if they be in any
of their houses for the hire thereof, they will warn them out or
eject them, or pull down the house over their heads, rather than
not rid themselves of such tenants.[8] Again, some men cannot go
half a mile from home but they must have dogs at their heels, but
they can very willingly go half a score miles without the society
of a Christian. Nay, if when they are busy with their dogs they
should chance to meet a Christian, they would willingly shift him
if they could. They will go on the other side the hedge or the
way rather than they will have any society with him; and if at
any time a child of God should come into a house where there are
but two or three ungodly wretches, they do commonly wish either
themselves or the saint out of doors; and why so? because they
cannot down[9] with the society of a Christian; though if there
come in at the same time a dog, or a drunken swearing wretch,
which is worse than a dog, they will make him welcome; he shall
sit down with them and partake of their dainties. And now tell
me, you that love your sins and your pleasures, had you not rather
keep company with a drunkard, a swearer, a strumpet, a thief,
nay, a dog, than with an honest-hearted Christian? If you say no,
what means your sour carriage to the people of God? Why do you
look on them as if you would eat them up? Yet at the very same
time if you can but meet your dog, or a drunken companion, you
can fawn upon them, take acquaintance with them, to the tavern or
ale house with them, if it be two or three times in a week. But
if the saints of God meet together, pray together, and labour to
edify one another, you will stay till doomsday before you will
look into the house where they are. Ah! friends, when all comes
to all, you will be found to love drunkards, strumpets, dogs,
anything, nay, to serve the devil, rather than to have loving and
friendly society with the saints of God.

Moreover, 'the dogs came and licked his sores.' Here again you may
see, not only the afflicted state of the saints of God in this
world, but also that even dogs themselves, according to their kind,
are more favourable to the saints than the sinful world; though
the ungodly will have no mercy on the saints, yet it is ordered
so that these creatures, dogs, lions, &c. will. Though the rich
man would not entertain him into his house, yet his dogs will
come and do him the best good they can, even to lick his running
sores. It was thus with Daniel when the world was mad against him,
and would have him thrown to the lions to be devoured, the lions
shut their mouths at him, or rather the Lord did shut them up, so
that there was not that hurt befel to him as was desired by the
adversaries (Dan 6). And this I am persuaded of, that would the
creatures do as some men would have them, the saints of God should
not walk so quietly up and down the streets and other places
as they do. And as I said before, so I say again, I am persuaded
that, at the day of judgment, many men's conditions and carriages
will be so laid open, that it will evidently appear they have been
very merciless and mad against the children of God, insomuch,
that when the providence of God did fall out so as to cross their
expectation, they have been very much offended thereat, as is very
evidently seen in them who set themselves to study how to bring
the saints into bondage, and to thrust them into corners, as in
these late years (Psa 31:13). And because God hath in his goodness
ordered things otherwise, they have gnashed their teeth thereat.[10]
Hence then let the saints learn not to commit themselves to their
enemies; 'beware of men' (Matt 10:17). They are very merciless
men, and will not so much favour you, if they can help it, as you
may suppose they may. Nay, unless the overruling hand of God in
goodness do order things contrary to their natural inclination,
they will not favour you so much as a dog.

Verse 22.--'And it came to pass that the beggar died, and was
carried by the angels into Abraham's bosom: the rich man also
died, and was buried.'

The former verses do briefly hold forth the carriage of the ungodly
in this life toward the saints. Now this verse doth hold forth
the departure, both of the godly and ungodly, out of this life.

Where he said, 'And it came to pass, that the beggar died, and was
carried--into Abraham's bosom,' and 'the rich man also died';--the
beggar died, that represents the godly; and the rich man died,
that represents the ungodly. From whence observe, neither godly
nor ungodly must live always without a change, either by death or
judgment; the good man died and the bad man died. That scripture
doth also back this truth, that good and bad must die, marvellous
well, where it is said, 'And it is appointed unto men once to die,
but after this the judgment' (Heb 9:27).

Mark, he doth not say it is so that men by chance may die; which
might beget, in the hearts of the ungodly especially, some hope
to escape the bitterness of it. But he saith it is a thing most
certain, it is appointed; mark, 'it is appointed unto men once
to die, but after this the judgment.' God hath decreed it, that
since men have fallen from that happy estate that God at the first
did set them in, they shall die (Rom 6:23). Now when it is said
the beggar died and the rich man died, part of the meaning is they
ceased to be any more in this world; I say partly the meaning,
but not altogether. Though it be altogether the meaning when some
of the creatures die, yet it is but in part the meaning when it
is said that men, women, or children die; for there is to them
something else to be said, more than barely agoing out of the
world. For if when unregenerate men and women die there were an
end of them, not only in this world but also in the world to come,
they would be happy over they will be now, for when ungodly men
and women die there is that to come after death that will be very
terrible to them, namely, to be carried by the angels of darkness
from their death-beds to hell, there to be reserved to the judgment of
the great day, when both body and soul shall meet and be united
together again, and made capable to undergo the uttermost vengeance
of the Almighty to all eternity. This is that, I say, which doth
follow a man that is not born again, after death, as is clear from
that in 1 Peter 3:18, 19, where, before speaking of Christ being
raised again, by the power of his eternal Spirit, he saith, By
which, that is, by that Spirit, 'he went and preached unto the
spirits in prison.' But what is the meaning of this? Why, thus much,
that those souls who were once alive in the world in the time or
days in which Noah lived, being disobedient in their times to the
calls of God by his Spirit in Noah, for so I understand it, was,
according to that which was foretold by that preacher, deprived
of life and overcome by the flood, and are now in prison. Mark,
he preached to the spirits in prison; he doth not say, who were
in prison, but to them in, that is, now in prison, under chains
of darkness, reserved, or kept there in that prison, in which now
they are, ready, like villains in the jail, to be brought before
the judgment-seat of Christ at the great day. But of this I shall
speak further by and by.

Now if this one truth, that men must die and depart this world,
and either enter into joy or else into prison, to be reserved to
the day of judgment, were believed, we should not have so many
wantons walk up and down the streets as there do, at least it
would put a mighty check to their filthy carriages, so that they
would not, could not walk so basely and sinfully as they do.
Belshazzar, notwithstanding he was so far from the fear of God as
he was, yet when he did but see that God was offended and threatened
him for his wickedness, it made him hang down his head and knock
his knees together (Dan 5:5,6). If you read the verses before you
will find he was careless, and satisfying his lusts in drinking
and playing the wanton with his concubines. But so soon as he did
perceive the finger of a hand-writing, 'then,' saith the scripture,
'the king's countenance was changed, and his thoughts troubled him,
so that the joints of his loins were loosed, and his knees smote
one against another.' And when Paul told Felix of righteousness,
temperance, and judgment to come, it make him tremble. And let me
tell thee, soul, whosoever thou art, that if thou didst but verily
believe that thou must die and come into the judgment, it would
make thee turn over a new leaf. But this is the misery, the devil
doth labour by all means as to keep out other things that are good,
so to keep out of the heart, as much as in him lies, the thoughts
of passing from this life into another world; for he knows, if
he can but keep them from the serious thoughts of death, he shall
the more easily keep them in their sins, and so from closing with
Jesus Christ; as Job saith, 'Their houses are safe from fear,
neither is the rod of God upon them.' Which makes them say to God,
'Depart from us, for we desire not the knowledge of thy ways' (Job
21:14). Because there is no fear of death and judgment to come,
therefore they do put off God and his ways, and spend their days
in their sins, and in a moment, that is, before they are aware,
go down to the grave (Job 21:17). And thus it fared also with
the man spoken of in Luke 12:20. The man, instead of thinking of
death, he thought how he might make his barns bigger. But, in the
midst of his business in the world, he lost his soul before he
was aware, supposing that death had been many years off. But God
said unto him, 'Thou fool,' thou troublest thyself about things of
this life, thou puttest off the thoughts of departing this world,
when this night thy soul shall be taken from thee; or, this night,
they, that is, the devil, will fetch away thy soul from thee. And
here it comes to pass, men's not being exercised with the thoughts
of departing this life, that they are, so unexpectedly to themselves
and their neighbours, taken away from the pleasures and profits,
yea, and all the enjoyments they busy themselves withal while they
live in this world. And hence it is again, that you have some in
your towns and cities that are so suddenly taken away, some from
haunting the ale-houses, others from haunting the whore-houses,
others from playing and gaming, others from the cares and covetous
desires after this world, unlooked for as by themselves or their
companions. Hence it is also that men do so wonder at such tidings
as this. There is such a one dead, such a one is departed; it
is because they do so little consider both the transitoriness of
themselves and their neighbours. For had they but their thoughts
well exercised about the shortness of this life, and the danger
that will befall such as do miss of the Lord Jesus Christ, it
would make them more wary and sober, and spend more time in the
service of God, and be more delighted and diligent in inquiring
after the Lord Jesus, who is the deliverer 'from the wrath to
come' (1 Thess 1:10). For, as I said before, it is evident, that
they who live after the flesh in the lusts thereof, do not really
and seriously think on death, and the judgment that doth follow
after: neither do they indeed endeavour so to do; for did they, it
would make them say with holy Job, 'All the days of my appointed
time will I wait till my change come' (Job 14:14). And as I said
before, that not only the wicked, but also the godly have their
time to depart this life. And the beggar died. The saints of the
Lord, they must be deprived of this life also, they must yield up
the ghost into the hands of the Lord their God; they must also be
separated from their wives, children, husbands, friends, goods,
and all that they have in the world. For God hath decreed it; it
is appointed, namely, by the Lord, for men once to die, and 'we
must all appear before the judgment-seat of Christ,' as it is, 2
Corinthian 5:10, 11.

But it may be objected, if the godly do die as well as the wicked,
and if the saints must appear before the judgment-seat as well
as the sinners, then what advantage have the godly more than the
ungodly, and how can the saints be in a better condition than the
wicked?

Answ. Read the 22d verse over again, and you will find a marvellous
difference between them, as much as is between heaven and hell,
everlasting joy and everlasting torments; for you find, that when
the beggar died, which represents the godly, he was carried by
the angels into Abraham's bosom, or into everlasting joy (Psa 1).
But the ungodly are not so, but are hurried by the devils into
the bottomless pit, drawn away in their wickedness (Prov 14:32),
for he saith, 'And in hell he lifted up his eyes.' When the ungodly
do die, their misery beginneth, for then appear the devils, like
so many lions, waiting every moment till the soul depart from the
body. Sometimes they are very visible to the dying party,[11] but
sometimes more invisible; but always this is certain, they never
miss of the soul if it do die out of the Lord Jesus Christ;
but do hale it away to the prison, as I said before, there to be
tormented and reserved until that great and general day of judgment,
at which day they must, body and soul, receive a final sentence
from the righteous Judge, and from that time be shut out from the
presence of God into everlasting woe and distress. But the godly,
when the time of their departure is at hand, then also are the
angels of the Lord at hand; yea, they are ready waiting upon the
soul to conduct it safe into Abraham's bosom. I do not say but the
devils are ofttimes very busy doubtless, and attending the saints
in their sickness: ay, and no question but they would willingly
deprive the soul of glory. But here is the comfort, as the devils
come from hell to devour the soul, if it be possible, at its
departure, so the angels of the Lord come from heaven, to watch over
and conduct the soul, in spite of the devil, safe into Abraham's
bosom.

David had the comfort of this, and speaks it forth for the comfort
of his brethren (Psa 34:7), saying, 'The angel of the Lord encampeth
round about them that fear him, and delivereth them.' Mark, the
angel of the Lord encampeth round about his children, to deliver
them. From what? From their enemies, of which the devil is not
the least. This is an excellent comfort at any time, to have the
holy angels of God to attend a poor man or woman; but especially
it is comfortable in the time of distress, at the time of death,
when the devils beset the soul with all the power that hell can
afford them. But now it may be, that the glorious angels of God
do not appear at the first, to the view of the soul; nay, rather
hell stands before it, and the devils ready, as if they would carry
it thither. But this is the comfort, the angels do always appear
at the last, and will not fail the soul, but will carry it safe
into Abraham's bosom. Ah friends, consider, here is an ungodly
man upon his death-bed, and he hath none to speak for him, none
to speak comfort unto him; but it is not so with the children of
God, for they have the Spirit to comfort them. Here is the ungodly,
and they have no Christ to pray for their safe conduct to glory;
but the saints have an intercessor (John 17:9). Here is the world,
when they die, they have none of the angels of God to attend upon
them; but the saints have their company. In a word, the unconverted
person, when he dieth, he sinks into the bottomless pit; but the
saints, when they die, do ascend with, and by the angels, into
Abraham's bosom, or into unspeakable glory (Luke 23:43).

Again, it is said, that the rich man when he died was buried or
put into the earth; but when the beggar died, he was carried by
the angels into Abraham's bosom. The one is a very excellent style,
where he saith he was carried by angels into Abraham's bosom:
it denotes the excellent condition of the saints of God, as
I said before; and not only so, but also the preciousness of the
death of the saints in the eyes of the Lord (Psa 116:15). That
after-generations may see how precious in the sight of the Lord
the death of his saints is, when he saith they are carried by the
angels into Abraham's bosom.

Thus many times the Lord adorneth the death and departure of his
saints, to hold forth unto after-generations, how excellent they are
in his eyes. It is said of Enoch, that God took him; of Abraham,
that he died in a good old age; of Moses, that the Lord buried
him; of Elijah, that he was taken up into heaven; that the saints
sleep in Jesus; that they die in the Lord; that they rest from
their labour, that their works follow them; that they are under
the altar; that they are with Christ; that they are in light; that
they are to come with the Lord Jesus to judge the world. All which
sayings signify thus much, that to die a saint is very great honour
and dignity. But the ungodly are not so. The rich or ungodly die
and are buried; he is carried from his dwelling to the grave, and
there he is buried, hid in the dust; and his body doth not so fast
moulder and come to nought there, but his name doth stink as fast
in the world, as saith the holy scripture: 'The name of the wicked
shall rot' (Prov 10:7). And indeed, the names of the godly are
not in so much honour after their departure, but the wicked and
their names do as much rot. What a dishonour to posterity was the
death of Balaam, Agag, Ahithophel, Haman, Judas, Herod, with the
rest of their companions?

Thus the wicked have their names written in the earth, and they do
perish and rot, and the name of the saints do cast forth a dainty
savour to following generations; and that the Lord Jesus doth
signify where he saith the godly are 'carried by the angels into
Abraham's bosom'; and that the wicked are nothing worth, where he
saith the ungodly die and are buried.

Verse 23.--'And in hell he lifted up his eyes, being in torments,
and seeth Abraham afar off, and Lazarus in his bosom.'

The former verse speaks only of the departure of the ungodly out
of this life, together with the glorious conduct[12] that the godly
have into the kingdom of their Father. Now our Lord doth show,
in this verse, partly what doth and shall befal to the reprobate
after this life is ended, where he saith, 'And in hell he lifted
up his eyes.' That is, the ungodly, after they depart this life,
do lift up their eyes in hell.

From these words may be observed these things, First. That there
is a hell for souls to be tormented in, when this life is ended.
Mark, after he was dead and buried, 'In hell he lifted up his
eyes.' Second. That all that are ungodly, and do live and die in
their sins, so soon as ever they die, they go into hell: he died
and was buried; 'And in hell he lifted up his eyes.' Third. That
some are so fast asleep, and secure in their sins, that they scarce
know well where they are till they come into hell; and that I
gather from these words, 'In hell he lifted up his eyes.' He was
asleep before, but hell makes him lift up his eyes.

[First.] As I said before, it is evident that there is a hell for
souls, yea, and bodies too, to be tormented in after they depart
this life, as is clear, first, because the Lord Jesus Christ, that
cannot lie, did say that after the sinner was dead and buried,
'In hell he lifted up his eyes.'

Now if it be objected that by hell is here meant the grave, that
I plainly deny: 1. Because there the body is not sensible of torment
or ease; but in that hell into which the spirits of the damned
depart, they are sensible of torment, and would very willingly be
freed from it, to enjoy ease, which they are sensible of the want
of; as is clearly discovered in this parable, 'Send Lazarus, that
he may dip the tip of his finger in water, and cool my tongue.'
2. It is not meant the grave, but some other place, because the
bodies, so long as they lie there, are not capable of lifting up
their eyes, to see the glorious condition of the children of God,
as the souls of the damned do. 'In hell he lifted up his eyes.'
3. It cannot be the grave, for then it must follow that the soul
was buried there with the body, which cannot stand with such a
dead state as is here mentioned; for he saith, 'The rich man died';
that is, his soul was separated from his body. 'And in hell he
lifted up his eyes.'

If it be again objected that there is no hell but in this life; that
I do also deny, as I said before: after he was dead and buried,
'In hell he lifted up his eyes.' And let me tell thee, O soul,
whoever thou art, that if thou close not in savingly with the Lord
Jesus Christ, and lay hold on what he hath done and is doing in
his own person for sinners, thou wilt find such a hell after this
life is ended, that thou wilt not get out of again for ever and
ever. And thou that art wanton, and dost make but a mock at the
servants of the Lord, when they tell thee of the torments of hell,
thou wilt find that when thou departest out of this life, that
hell, even the hell which is after this life, will meet thee in
thy journey thither; and will, with its hellish crew, give thee
such a sad salutation that thou wilt not forget it to all eternity.
When that scripture comes to be fulfilled on thy soul, in Isaiah
14:9, 10, 'Hell from beneath is moved for thee to meet thee at
thy coming: it stirreth up the dead for thee, even all the chief
ones of the earth; it hath raised up from their thrones all the
kings of the nations. All they,' that is, that are in hell, shall
say, 'Art thou also become weak as we? art thou become like unto
us?' O sometimes when I have had but thoughts of going to hell,
and consider the everlastingness of their ruin that fall in thither,
it hath stirred me up rather to seek to the Lord Jesus Christ to
deliver me from thence, than to slight it, and make a mock at it.
'And in hell he lifted up his eyes.'

[Second.] The second thing I told you was this, that all the ungodly
that live and die in their sins, so soon as ever they depart this
life, do descend into hell. This is also verified by the words in
this parable, where Christ said, He 'died and was buried, and in
hell he lifted up his eyes.' As the tree falls, so it shall be,
whether it be to heaven or hell (Eccl 11:3). And as Christ said to
the thief on the cross, 'Today thou shalt be with me in paradise.'
Even so the devil in the like manner may say unto thy soul, To-morrow
shalt thou be with me in hell. See then what a miserable case he
that dies in an unregenerate state is in; he departs from a long
sickness to a longer hell; from the gripings of death, to the
everlasting torments of hell. 'And in hell he lifted up his eyes.'
Ah friends! If you were but yourselves, you would have a care of
your souls; if you did but regard, you would see how mad they are
that slight the salvation of their souls. O what will it profit
thy soul to have pleasure in this life, and torments in hell? (Mark
8:36). Thou hadst better part with all thy sins, and pleasures,
and companions, or whatsoever thou delightest in, than to have
soul and body to be cast into hell. O then do not now neglect our
Lord Jesus Christ, lest thou drop down to hell (Heb 2:3). Consider,
would it not wound thee to thine heart to come upon thy death-bed,
and instead of having the comfort of a well spent life, and the
merits of the Lord Jesus Christ, together with the comforts of his
glorious Spirit: to have, first, the sight of an ill-spent life,
thy sins flying in thy face, thy conscience uttering itself with
thunder-claps against thee, the thoughts of God terrifying of
thee, death with his merciless paw seizing upon thee, the devils
standing ready to scramble for thy soul, and hell enlarging
herself, and ready to swallow thee up; and an eternity of misery
and torment attending upon thee, from which there will be no
release. For mark, death doth not come alone to an unconverted
soul, but with such company, as wast thou but sensible of it would
make thee tremble. I pray consider that scripture (Rev 6:8), 'And
I looked and behold a pale horse, and his name that sat on him
was Death, and hell followed with him.' Mark, death doth not come
alone to the ungodly, no, but hell goeth with him. O miserable
comforters! O miserable society! Here comes death and hell unto
thee. Death goeth into thy body, and separates body and soul
asunder; hell stands without, as I may say, to embrace, or rather,
to crush thy soul between its everlasting grinders. Then thy mirth,
thy joy, thy sinful delights will be ended when this comes to
pass. Lo it will come. Blessed are all those that through Christ
Jesus his merits, by faith, do escape these soul-murdering
companions. 'And in hell he lifted up his eyes.'

[Third.] The third thing you know that we did observe from these
words was this, That some are so fast asleep, and secure in
their sins, that they scarce know where they are, until they come
into hell. And that I told you I gather by these words, 'In hell
he lifted up his eyes.' Mark, it was in hell that he lift up his
eyes. Now some do understand by these words that he came to himself,
or began to consider with himself, or to think with himself in what
an estate he was, and what he was deprived of; which is still a
confirmation of the thing laid down by me. There it is that they
come to themselves, that is, there they are sensible where they
are indeed. Thus it fares with some men that they scarce know
where they are, till they lift up their eyes in hell. It is with
those people as with those that fall down in a swoon; you know
if a man do fall down in a swoon in one room, though you take him
up and carry him into another, yet he is not sensible where he is
till he cometh unto himself, and lifteth up his eyes.

Truly thus, it is to be feared, it is with many poor souls, they
are so senseless, so hard, so seared in their conscience (1 Tim
4:2), that they are very ignorant of their state; and when death
comes it strikes them as it were into a swoon, especially if they
die suddenly, and so they are hurried away, and scarce know where
they are till in hell they lift up their eyes: this is he who
'dieth in his full strength, being wholly at ease and quiet' (Job
21:23).

Of this sort are they spoken of in Psalm 73, where he saith, 'There
are no bands in their death: but their strength is firm.' 'They
are not in trouble as other men, neither are they plagued like
other men.' And again, 'they spend their days in wealth, and in
a moment,' mark, 'in a moment,' before they are aware, they 'go
down to the grave' (Job 21:13).

Indeed this is too much known by woeful and daily experience;
sometimes when we go to visit them that are sick in the towns
and places where we live, O how senseless, how seared in their
consciences are they! They are neither sensible of heaven nor of
hell, of sin nor of a Saviour; speak to them of their condition,
and the state of their souls, and you shall find them as ignorant
as if they had no souls to regard. Others, though they lie ready to
die, yet they are busying themselves about their outward affairs,
as though they should certainly live here, even to live and enjoy
the same for ever. Again, come to others, speak to them about the
state of their souls, though they have no more experience of the
new birth than a beast, yet will they speak as confidently of
their eternal state, and the welfare of their souls, as if they
had the most excellent experience of any man or woman in the world,
saying, 'I shall have peace' (Deut 29:19). When, as I said even
now, the Lord knows they are as ignorant of the new birth, of the
nature and operation of faith, of the witness of the Spirit, as
if there were no new birth, no faith, no witness of the Spirit of
Christ in any of the saints in the world. Nay, thus many of them
are, even an hour or less before their departure. Ah, poor souls!
though they may go away here like a lamb, as the world says, yet,
if you could but follow them a little, to stand and listen soon
after their departure, it is to be feared, you should hear them
roar like a lion at their first entrance into hell, far worse than
even did Korah, &c., when they went down quick into the ground
(Num 16:31-35).

Now, by this one thing doth the devil take great advantage on
the hearts of the ignorant, suggesting unto them that because the
party deceased departed so quietly, without all doubt they are
gone to rest and joy; when, alas! it is to be feared the reason why
they went away so quietly, was rather because they were senseless
and hardened in their consciences; yea, dead before in sins
and trespasses. For, had they had but some awakenings on their
death-beds, as some have had, they would have made all the town
to ring of their doleful condition; but because they are seared
and ignorant, and so depart quietly, therefore the world takes
heart at grass,[13] as we use to say, and make no great matter of
living and dying they cannot tell how; 'therefore pride compasseth
them as a chain' (Psa 75:6). But let them look to themselves, for
if they have not an interest in the Lord Jesus now, while they
live in the world, they will, whether they die raging or still,
go unto the same place; 'and lifted up their eyes in hell.'

O, my friends, did you but know what a miserable condition they
are in that go out of this world without an interest in the Son of
God, it would make you smite upon your thigh, and in the bitterness
of your souls cry out, 'Men and brethren, what shall we do to be
saved?' (Acts 16:29-31). And not only so, but thou wouldst not be
comforted until thou didst find a rest for thy soul in the Lord
Jesus Christ.

Verse 23. 'And in hell he lifted up his eyes, being in torments,
and seeth Abraham afar off, and Lazarus in his bosom.'

Something, in brief, I have observed from the first part of this
verse, namely, from these words, 'And in hell he lifted up his
eyes.' And, indeed, I have observed but something, for they are
very full of matter, and many things might be taken notice of in
them. There is one thing more that I might touch upon, as touched
in this saying, and that is this:--Methinks the Lord Jesus Christ
doth hereby signify that men are naturally unwilling to see or take
notice of their sad state, I say by nature; but though now they
are willingly ignorant, yet in hell they shall lift up their eyes.
That is, in hell they shall see and understand their miserable
condition; and, therefore, to these words: 'In hell he lifted up
his eyes,' he adds, 'being in torments.' As if he had said, though
once they shut their eyes, though once they were willingly ignorant
(2 Peter 3:5), yet, when they depart into hell, they shall be so
miserably handled and tormented, that they shall be forced to lift
up their eyes. While men live in this world, and are in a natural
state, they will have a good conceit of themselves, and of their
condition--they will conclude that they are Christians, that Abraham
is their father, and their state to be as good as the best (Matt
3:7-9). They will conclude they have faith, the Spirit, a good
hope, and an interest in the Lord Jesus Christ; but then, when
they drop into hell, and lift up their eyes there, and behold
first their soul to be in extreme torments; their dwelling to be
the bottomless pit; their company thousands of damned souls; also
the innumerable company of devils; and the hot scalding vengeance
of God, not only to drop, but to fall very violently upon them;
then they will begin to be awakened, who all their lifetime where
in a dead sleep. I say, when this comes to pass, lo it will; then
in hell they shall lift up their eyes, in the midst of torments
they shall lift up their eyes.

Again, you may observe in these words, 'And in hell he lifted up
his eyes, being in torments,' that the time of the ungodly men's
smarting for their sins will be in the torments of hell. Now here
I am put to a stand, when I consider the torments of hell into which
the damned do fall. O unspeakable torments! O endless torments!
Now that thy soul might be made to flee from those intolerable
torments into which the damned do go, I shall show you briefly
what are the torments of hell. First. By the names of it. Second.
by the sad state thou wilt be in, if thou comest there.

First. The names. It is called a never-dying worm (Mark 9). It
is called an oven fire, hot (Mal 4:1). It is called a furnace, a
fiery-furnace (Matt 13). It is called the bottomless pit, the
unquenchable fire, fire and brimstone, hell fire, the lake of fire,
devouring fire, everlasting fire, eternal fire, a stream of fire
(Rev 21).

[Second. By the sad state thou wilt be in, if thou comest there.]

1. One part of thy torments will be this, thou shalt have a full
sight of all thy ill spent life, from first to last; though here
thou canst sin today and forget it by to-morrow, yet there thou
shalt be made to remember how thou didst sin against God at such
a time, and in such a place, for such a thing, and with such a
one, which will be a hell unto thee. God will 'set them in order
before thine eyes' (Psa 51:21).

2. Thou shalt have the guilt of them all lie heavy on thy soul, not
only the guilt of one or two, but the guilt of them all together,
and there they shall lie in thy soul, as if thy belly were full
of pitch, and set on a light fire. Here men can sometimes think
on their sins with delight, but there with unspeakable torment;
for that I understand to be the fire that Christ speaketh of,
which shall never be quenched (Mar 9:43-49). While men live here,
O how doth the guilt of one sin sometimes crush the soul! It makes
a man in such plight that he is weary of his life, so that he can
neither rest at home nor abroad, neither up nor in bed.[14] Nay,
I do know that they have been so tormented with the guilt of one
sinful thought, that they have been even at their wits' end, and
have hanged themselves. But now when thou comest into hell, and
hast not only one or two, or an hundred sins, with the guilt of
them all on thy soul and body, but all the sins that ever thou
didst commit since thou camest into the world, altogether clapped
on thy conscience at one time, as one should clap a red hot iron
to thy breasts, and there to continue to all eternity: this is
miserable.

3. Again, then thou shalt have brought into thy remembrance the
slighting of the gospel of Christ; here thou shalt consider how
willing Christ was to come into the world to save sinners, and for
what a trifle thou didst reject him. This is plainly held forth in
Isaiah 28, where, speaking of the Lord Jesus Christ, the foundation
of salvation, verse 16, he saith of them that reject the gospel,
that, when the overflowing scourge doth pass through the earth,
which I understand to be at the end of the world, then, saith he,
it shall take you morning by morning, by day and by night shall
it pass over you; that is, continually, without any intermission.
'And it shall be a vexation only to understand the report.' 'A
vexation,' that is, a torment, or a great part of hell only to
understand the report, to understand the good tidings that came
into the world by Christ's death for poor sinners. And you will
find this verily to be the mind of the Spirit, if you compare it
with Isaiah 53:1, where he speaks of men's turning their backs
upon the tenders of God's grace in the gospel, he saith, 'Who hath
believed our report?' or the gospel declared by us? Now this will
be a mighty torment to the ungodly, when they shall understand
the goodness of God was so great that he even sent his Son out of
his bosom to die for sinners, and yet that they should be so foolish
as to put him off from one time to another; that they should be so
foolish as to lose heaven and Christ, and eternal life in glory,
for the society of a company of drunkards; that they should lose
their souls for a little sport, for this world, for a strumpet,
for that which is lighter than vanity and nothing; I say this will
be a very great torment unto thee.

4. Another part of thy torment will be this: Thou shalt see thy
friends, thy acquaintance, they neighbours; nay, it may be thy
father, thy mother, thy wife, thy husband, thy children, thy brother,
thy sister, with others, in the kingdom of heaven, and thyself
thrust out (Luke 13:28). 'There shall be weeping and gnashing of
teeth, when ye shall see Abraham (your father), and Isaac, and
Jacob, (together with your brethren), and all the prophets in
the kingdom of heaven, and you yourselves thrust out.' Nay, saith
he, 'they shall come from the east, and from the west'--that is,
those that thou didst never see in all thy life before, and they
shall sit down with thy friends, and thy neighbours, thy wife and
thy children, in the kingdom of heaven, and thou, for thy sins and
disobedience, shall be shut, nay, thrust out. O wonderful torment!

5. Again, thou shalt have none but a company of damned souls,
with an innumerable company of devils, to keep company with thee.
While thou art in this world, the very thoughts of the devils
appearing to thee makes thy flesh to tremble, and thine hair ready
to stand upright on thy head. But O! what wilt thou do, when not
only the supposition of the devils appearing, but the real society
of all the devils in hell will be with thee howling and roaring,
screeching and roaring in such a hideous manner, that thou wilt
be even at thy wits' end, and be ready to run stark mad again for
anguish and torment?

6. Again, that thou mightest be tormented to purpose, the mighty
God of heaven will lay as great wrath and vengeance upon thee as
ever he can, by the might of his glorious power. As I said before,
thou shalt have his wrath, not by drops, but by whole showers
shall it come, thunder, thunder, upon thy body and soul so fast,
and so thick, that thou shalt be tormented out of measure. And so
saith the Scripture (2 Thess 1:9), speaking of the wicked, 'Who
shall be punished with everlasting destruction from the presence
of the Lord, and from the glory of his power,' when the saints
shall be admiring his goodness and glory. Again, this thou shalt
have, as I said before, without any intermission; thou shalt not
have any ease so long as while a man may turn himself round; thou
shalt have it always every hour, day and night; for their worm
never dies, but always gnaws, and their fire is never quenched;
as it is written in Mark 9.

7. Again, in this condition thou must be for ever, and that is as
sad as all the rest. For if a man were to have all his sins laid
to his charge, and communion with the devils, and as much wrath
as the great God of heaven can inflict unto him; I say, if it were
but for a time, even ten thousand years, and so end, there would
be ground of comfort, and hopes of deliverance; but here is thy
misery, this is thy state for ever, here thou must be for ever:
when thou lookest about thee, and seest what an innumerable company
of howling devils thou art amongst, thou shalt think this again,
this is my portion for ever. When thou hast been in hell so many
thousand years as there are stars in the firmament, or drops in
the sea, or sands on the sea-shore, yet thou hast to lie there
for ever. O this one word EVER, how will it torment thy soul!

Friends, I have only given a very short touch of the torments of
hell. O! I am set, I am set, and am not able to utter what my mind
conceives of the torments of hell. Yet this let me say to thee,
accept of God's mercy through our Lord Jesus Christ, lest thou feel
THAT with thy conscience which I cannot express with my tongue,
and say, I am sorely tormented in this flame.

'And seeth Abraham afar off, and Lazarus in his bosom.'

When the damned are in this pitiful state, surrounded with fears,
with terrors, with torment and vengeance, one thing they shall
have, which is this, they shall see the happy and blessed state
of God's children. He seeth Abraham afar off, and Lazarus in his
bosom; which, as I said before, is the happy state of the saints
when this life is ended. This now shall be so far from being an
ease unto them, that it shall most wonderfully aggravate or heighten
their torment, as I said before. There shall be weeping, or cause
of lamentation, when they shall see Abraham, and Isaac, and Jacob,
in the kingdom of heaven, and themselves thrust out.

1. Observe, Those that die in their sins are far from going to
heaven; he seeth Abraham afar off, and Lazarus in his bosom. And,
indeed, it is just with God to deal with them that die in their
sins according to what they have done; and to make them who are far
from righteousness now, to stand far from heaven to all eternity.
Hearken to this, ye stout-hearted, that are far from righteousness,
and that are resolved to go on in your sins, when you die you will
be far from heaven; you will see Lazarus, but it will be afar off.

Again, he 'seeth Abraham afar off, and Lazarus in his bosom.'

These are some of the things the damned do behold, so soon as
they come into torment. Mark, and he 'seeth Lazarus in Abraham's
bosom.' Lazarus, who was he? Why even he that was so slighted, so
disregarded, so undervalued by this ungodly one while he was in
the world, he seeth Lazarus in Abraham's bosom.

From whence observe, That those who live and die the enemies of
the saints of God, let them be never so great, or stout, let them
bear never so much sway while they are in the world, let them
brag and boast never so much while they are here, they shall, in
spite of their teeth, see the saints, yea, the poor saints, even
the Lazaruses or the ragged ones that belong to Jesus, to be in
a better condition than themselves. O! who do you think was in
the best condition? who do you think saw themselves in the best
condition? He that was in hell, or he that was in heaven? He that
was in darkness, or he that was in light? He that was in everlasting
joy, or he that was in everlasting torments? The one with God,
Christ, saints, angels, the other in tormenting flames, under the
curse of God's eternal hatred, with the devils and their angels,
together with an innumerable company of howling, roaring, cursing,
ever-burning reprobates? Certainly, this observation will be
easily proved to be true here in this world, by him that looks
upon it with an understanding heart, and will clear itself to be
true in the world to come, by such as shall go either to heaven
or to hell.

2. The second observation from these words, 'And seeth Abraham
afar off, and Lazarus in his bosom,' is this; they that are the
persecutors of the saints of the Lord now in this world, shall see
the Lord's persecuted ones to be they that are so highly esteemed
by the Lord, as to sit or to be in Abraham's bosom, in everlasting
glory, though they, the enemies to the children of God,[15] did
so lightly esteem them, that they scorned to let them gather up
the dog's meat that falls under their table. This is also verified,
and held forth plainly by this parable. And therefore be not
grieved, O you that are the tempted, persecuted, afflicted, sighing,
praying saints of the Lord, though your adversaries look upon you
now with a disdainful, surly, rugged, proud, and haughty countenance,
yet the time shall come when they shall spy you in Abraham's bosom!

I might enlarge upon these things, but shall leave them to the
Spirit of the Lord, which can better by ten thousand degrees
enlarge them on thy heart and conscience, than I can upon a piece
of paper. Therefore, leaving these to the blessing of the Lord,
I shall come to the next verse, and shall be brief in speaking to
that also, and so pass to the rest.

Verse 24.--'And he cried, and said, Father Abraham, have mercy
on me, and send Lazarus, that he may dip the tip of his finger in
water, and cool my tongue; for I am tormented in this flame.'

You know I told you that verse 22 is a discovery of the departure
of the godly and the ungodly out of this life; where he saith
the beggar died, and the rich man also died. The 23d verse is a
discovery of the proper places, both of the godly and the ungodly
after death; one being in Abraham's bosom, or in glory, the other
in hell. Now this 24th verse is a discovery of part of the too
late repentance of the ungodly, when they are dropped down into
hell; 'And he cried, and said, Father Abraham, have mercy on me.'
From these words, 'And he cried,' we may observe,

First. What a change the ungodly will have when they come into
hell. 'He cried.' It is like he was laughing, jesting, jeering,
drinking, mocking, swearing, cursing, prating, persecuting of
the godly in his prosperity, among his filthy companions. But now
the case is otherwise, now he is in another frame, now his proud,
stout, currish carriage, is come down; 'And he cried.' The laughter
of the ungodly will not last always, but will be sure to end in a
cry; 'The triumphing of the wicked is short' (Job 20:5). Consider,
you must have a change either here or in hell. If you be not new
creatures, regenerate persons, new-born babes, in this world,
before you go hence, your note will be changed, your conditions
will be changed; for if you come into hell, you must cry. O did
but the singing drunkards, when they are making merry on the ale
bench,[16] think on this, it would make them change their note,
and cry, What shall I do? Whither shall I go when I die? But, as
I said before, the devil, as he labours to get poor souls to follow
their sins, so he labours also to keep the thoughts of eternal
damnation out of their minds; and, indeed, these two things are
so nearly linked together, that the devil cannot well get the soul
to go on in sin with delight unless he can keep the thoughts of
that terrible after clap out of their minds.

But let them know that it shall not always be thus with them; for
if, when they depart, they drop down into eternal destruction, they
shall have such a sense of their sins, and the punishment due to
the same, that it shall make them to cry; 'And he cried.' O what
an alteration will there be among the ungodly when they go out
of this world? It may be a fortnight, or a month before their
departure, they were light, stout, surly, drinking themselves
drunk, slighting God's people, mocking at goodness, and delighting
in sin, following the world, seeking after riches, faring
deliciously, keeping company with the bravest;[17] but now, they
are dropped down into hell, they cry. A little while ago they
were painting their faces, feeding their lusts, following their
whores, robbing their neighbours, telling of lies, following of
plays and sports, to pass away the time; but now they are in hell,
they do cry. It may be last year they heard some good sermons,
were invited to receive heaven, were told their sins should be
pardoned if they closed in with Jesus; but, refusing his proffers,
and slighting the grace that was once tendered, they are now in
hell, and do cry.

Before, they had so much time, they thought that they could not
tell how to spend it, unless it were in hunting, and whoring, in
dancing, and playing, and spending whole hours, yea, days, nay,
weeks, in the lusts of the flesh; but when they depart into another
place, and begin to lift up their eyes in hell, and consider their
miserable and irrecoverable condition, they will cry.

O what a condition wilt thou fall into, when thou dost depart
this world; if thou depart unconverted, and not born again, thou
hadst better have been smothered the first hour thou wast born;
thou hadst better have been plucked one limb from another; thou
hadst better have been made a dog, a toad, a serpent, nay, any
other creature in the visible world, than to die unconverted;[18]
and this thou wilt find to be true, when in hell thou dost lift
up thine eyes, and dost cry.

Here then, before we go any further, you may see that it is not
without good ground that these words are here spoken by our Lord,
that when any of the ungodly do depart into hell, they will cry.
Cry, why so? 1. They will cry to think that they should be cut
off from the land of the living, never more to have any footing
therein. 2. They will cry to think that the gospel of Christ should
be so often proffered them, and yet they are not profited by it.
3. They will cry to think that now, though they would never so
willingly repent and be saved, yet they are past all recovery. 4.
They will cry to think that they should be so foolish as to follow
their pleasures, when others were following of Christ (Luke 13:28).
5. They will cry to think that they must be separated from God,
Christ, and the kingdom of heaven, and that for ever. 6. To think
that their crying will now do them no good. 7. To think that, at
the day of judgment, they must stand at the left hand of Christ,
among an innumerable company of the damned ones. 8. They will cry
to think that Lazarus, whom once they slighted, must be of them
that must sit down with Christ to judge; or together with Christ,
to pass a sentence of condemnation on their souls for ever and
ever (1 Cor 6:2,3). 9. Cry to think that when the judgment is over,
and others are taken into the everlasting kingdom of glory, then
they must depart back again into that dungeon of darkness from
whence they came out, to appear before the terrible tribunal.
There they shall be tormented so long as eternity lasts, without
the least intermission or ease.

How sayest thou, O thou wanton, proud, swearing, lying, ungodly
wretch, whether this be to be slighted and made a mock at. And
again tell me now, if it be not better to leave sin, and to close
in with Christ Jesus, notwithstanding that reproach thou shalt
meet with for so doing, than to live a little while in this world
in pleasures and feeding thy lusts, in neglecting the welfare of
thy soul, and refusing to be justified by Jesus; and in a moment
to drop down to hell and to cry? O! consider, I say, consider
betimes, and put not off the tenders of the grace of our Lord Jesus
Christ, lest you lift up your eyes in hell, and cry for anguish
of spirit.

'And he cried and said, Father Abraham, have mercy on me, and send
Lazarus,' &c.

[Second.] These words do not only hold forth the lamentable
condition of the damned, and their lamentable howling and crying
out under their anguish of spirit, but also they do signify to us,
as I said before, their too late repentance; and also that they
would very willingly, if they might, be set at liberty from that
everlasting misery that by their sins they have plunged themselves
into. I say, these words do hold forth a desire that the damned
have, to be delivered from those torments that they now are in: O
'Father Abraham,' saith he, 'have mercy on me, and send Lazarus,
that he may dip the tip of his finger in water, and cool my tongue,
for I am tormented in this flame.' These words, 'Father Abraham,'
may have some difficulty in them. It is possible that some may
think them to be meant of Abraham; and those, or him that crieth
out here, to be the Jews. Or it may be some may understand it to
be God, or Jesus Christ his Son, which I rather suppose it may be,
that is here cried out unto; because you find the same cry to him
as it were uttered by the ungodly in other places of the Scripture;
as in Luke 13:25, 26. Then shall they say, 'Lord, Lord, we have
eaten and drunk in thy presence, and thou hast taught in our
streets.' Nay more, 'In thy name have cast out devils, and in
thy name done many wonderful works' (Matt 7:22). This was just at
their rejection. And again, in Matthew 25:11, they cry again to
him, even to Jesus, 'Lord, Lord, open to us.' And he there again
gives them a repulse, as also in this parable.

But however or whosoever Abraham is, yet these truths may be
observed from the words. 1. That the damned, when in an irrecoverable
estate, will seek for, or desire deliverance from the wrath that
they are and shall be in for eternity. 'Surely in the floods of
great waters they shall not come nigh unto him' (Psa 32:6). 2.
That they will pray, if I may so call it, earnestly for deliverance
from their miserable estate. These two things are clear from the
words. For mark, he not only said, 'Father Abraham, have mercy
on me'; but 'he CRIED,' and said, 'Father Abraham, have mercy on
me.' 3. From whence take a third observation; and that is, there
is a time coming wherein, though men shall both cry and pray, yet
they are like to have no mercy at the hands of God; for so was
this man served, as I shall further show by and by when I come to
it.

Some people are so deluded by the devil as to think that God is
so merciful as to own or regard anything for prayer; they think
anything will go for current and good satisfaction, while they
are here in this world, through ignorance of the true nature of
the mercy of God, and the knowledge in what way God is satisfied
for sinners. Now I say, through ignorance they think, that if they
do but mutter over some form of prayers,[19] though they know not
what they say, nor what they request, yet God is satisfied, yea,
very well satisfied with their doings; when, alas! there is nothing
less. O friends, I beseech you to look about you, and seek in good
earnest for the Spirit of Christ so to help you now, to strive
and pray, and to enable you to lay hold of Christ, that your souls
may be saved, lest the time come that though you cry and pray, and
wish also that you had laid hold on the Lord Jesus, yet you must
and shall be damned.

Then again, you may see that though God be willing to save sinners
at some time, yet this time doth not always last. No, he that can
find in his heart to turn his back upon Jesus Christ now, shall
have the back turned upon him hereafter, when he may cry and pray
for mercy, and yet go without it. God will have a time to meet
with them that now do not seek after him. They shall have a time,
yea time enough hereafter to repent their folly, and to befool
themselves, for turning their backs upon the Lord Jesus Christ. 'I
will laugh at your calamity,' saith he, and 'mock when your fear
cometh' (Prov 1:26).

Again, this should admonish us to take time while it is proffered,
lest we repent us of our unbelief and rebellion when we are deprived of
it. Ah friends! Time is precious, an hour's time to hear a sermon
is precious. I have sometimes thought thus with myself, Set the case,
the Lord should send two or three of his servants, the ministers
of the gospel, to hell among the damned, with this commission; Go
ye to hell, and preach my grace to those that are there. Let your
sermon be an hour long, and hold forth the merits of my Son's birth,
righteousness, death, resurrection, ascension, and intercession,
with all my love in him, and proffer it to them, telling them that
now once more, and but once, do I proffer the means of reconciliation
to them. They who are now roaring, being past hope, would then
leap at the least proffer of mercy. O they that could spend whole
days, weeks, nay, years, in rejecting the Son of God, would now
be glad of one tender of that mercy. 'Father,' saith he, 'have
mercy on me.'

Again, from these words you may observe, that mercy would
be welcome when souls are under judgment. Now his soul is in the
fire, now he is under the wrath of God, now he is in hell, there
to be tormented; now he is with the devils and damned spirits;
now he feels the vengeance of God. Now, O now, have mercy on me!
Here you may see, that mercy is prized by them that are in hell,
they would be glad if they could have it. Father, have mercy on
me; for my poor soul's sake, send me a little mercy.

'And send Lazarus, that he may dip the tip of his finger in water,
and cool my tongue.'

[Third.] These words do not only hold forth that the ungodly
have a desire of mercy, but what those mercies are, what these
poor creatures would be glad of. As, 1. to have the company of
a Lazarus granted to them. Father Abraham, have mercy on me, and
send Lazarus. Now Lazarus was he that was beloved of God, and
also he that was hated of them. Therefore, 2. Observe, that those
saints, that the world in their lifetime could not endure, now
they are departed, they would be glad to have society with them.
O now send Lazarus! Though the time was when I cared not for him,
yet now let me have some society with him.

Though the world disregard the society of God's children now, yet
there is a time coming in which they would be glad to have the
least company with them. Nay, do but observe, those of the saints
that are now most rejected by them, even from them shall they be
glad of comfort, if it might be. Send Lazarus; he that I slighted
more than my dogs, he that I could not endure should come into
my house, but must lie at my gate, send him. Now Lazarus shall
be welcome to me, now do I desire some comfort from him; but he
shall go without it.

From whence again observe, that there is a time coming, O ye surly
dogged persecutors of the saints, that they shall slight you as
much as ever you slighted them. You have given them many an hard
word, told many a lie of them, given them many a blow. And now
in your greatest need and extremity they shall not pity you, the
righteous shall rather 'rejoice when he seeth the vengeance' of
God upon thee (Psa 58:10).

Again, Send Lazarus. From whence observe, that any of the saints
shall then be owned by you to be saints. Now you look upon them
to be the sect with Hymeneus and Philetus, but then you shall see
them to be the Lazaruses of God, even God's dear children. Though
now the saints of the Lord will not be owned by you, because they
are beggarly, low, poor, contemptible among you; yet the day is
coming that you shall own them, desire their company, and wish
for the least courtesy from them.

'Send Lazarus, that he may dip the tip of his finger in water,
and cool my tongue; for I am tormented in this flame.'

Thus shall the souls that abide in their sins cry out in the
bitterness of their spirits, with wonderful anguish and torment
of conscience, without intermission; 'That he may dip the tip of
his finger in water, and cool my tongue.' That he, namely, the man
who before I scorned should eat with the dogs of my flock, that
before I slighted and had no regard of, that I shut out of door;
send him, 'that he may dip the tip of his finger in water, and
cool my tongue.'

Now these words, 'that he may dip the tip of his finger in water,'
&c., do hold forth the least friendship or favour; as if he should
have said, Now I would be glad of the least mercy, now I would
be glad of the least comfort, though it be but one drop of cold
water on the tip of his finger. One would have thought that this
had been a small request, a small courtesy--ONE DROP OF WATER--what
is that? Take a pail full of it if that will do thee any good.
But mark, he is not permitted to have so much as one drop, not so
much as a man may hold upon the tip of his finger; this signifies
that they that fall short of Christ shall be tormented even as
long as eternity lasteth, and shall not have so much as the least
ease, no not so long as while a man may turn himself round, not
so much leave as to swallow his spittle, not a drop of cold water.

O that these things did take place in your hearts, how would it
make you to seek after rest for your souls before it be too late,
before the sun of the gospel be set upon you! Consider, I say,
the misery of the ungodly that they shall be in, and avoid their
vices, by closing in with the tenders of mercy; lest you partake
of the same portion with them, and cry out in the bitterness of
your souls, One drop of cold water to cool my tongue.

'For I am tormented in this flame.'

Indeed, the reason why the poor world does not so earnestly desire
for mercy, is partly because they do not so seriously consider
the torment that they must certainly fall into if they die out of
Christ. For let me tell you, did but poor souls indeed consider
that wrath, that doth by right fall to their shares because of
their sins against God, they would make more haste to God through
Christ for mercy than they do; then we should have them say, It is
good closing with Christ to-day, before we fall into such distress.

But why is it said, Let him 'dip the tip of his finger in water,
and cool my tongue?' Because that, as the several members in
the body have their share in sin, and committing of that, so the
several members of the body shall at that time be punished for the
same. Therefore, when Christ is admonishing his disciples, that
they should not turn aside from him, and that they should rather
fear and dread the power of their God than any other power, he
saith, 'Fear him,' therefore, that can cast both body and soul into
hell (Luke 12:4). And again, 'Fear him which is able to destroy
both soul and body in hell' (Matt 10:28). Here is not one member
only, but all the body, the whole body of which the hands, feet,
eyes, ears, and tongue are members. And I am persuaded, that
though this may be judged carnal by some now, yet it will appear
to be a truth then, to the greater misery of those who shall
be forced to undergo that which God, in his just judgment, shall
inflict upon them. O then they will cry, One dram of ease for my
cursing, swearing, lying, jeering tongue. Some ease for my bragging,
braving, flattering, threatening, dissembling tongue. Now men can
let their tongues run at random, as we used to say; now they will
be apt to say, Our tongues are our own, who shall control them?
(Psa 12:4). But then they will be in another mind. Then, O that
I might have a little ease for my deceitful tongue? Methinks
sometimes to consider how some men do let their tongues run at
random, it makes me marvel. Surely they do not think they shall
be made to give an account for their offending with their tongue.
Did they but think they shall be made to give an account to him
who is ready to judge the quick and the dead, surely they would
be more wary of, and have more regard unto their tongue.

'The tongue,' saith James, 'is an unruly evil, full of deadly
poison'; 'it setteth on fire the course of nature, and it is set
on fire of hell' (James 2). The tongue, how much mischief will it
stir up in a very little time! How many blows and wounds doth it
cause! How many times doth it, as James saith, curse man! How oft
is the tongue made the conveyer of that hellish poison that is in
the heart, both to the dishonour of God, the hurt of its neighbours,
and the utter ruin of its own soul! And do you think the Lord will
sit still, as I may say, and let thy tongue run as it lists, and
yet never bring you to an account for the same? No, stay. The Lord
will not always keep silence, but will reprove thee, and set thy
sins in order before thine eyes, O sinner. Yea, and thy tongue,
together with the rest of thy members, shall be tormented for
sinning. And I say, I am very confident, that though this be made
light of now, yet the time is coming when many poor souls will rue
the day that ever they did speak with a tongue. O, will one say,
that I should so disregard my tongue! O that I, when I said so and
so, had before bitten off my tongue! That I had been born without
a tongue! my tongue, my tongue, a little water to cool my tongue,
for I am tormented in this flame; even in that flame that my tongue,
together with the rest of my members, by sinning, have brought me
to. Poor souls now will let their tongues say anything for a little
profit, for two-pence or three-pence gain. But, O what a grief will
this be at that day when they, together with their tongue, must
smart for that which they by their tongues have done while they
were in this world. Then, you that love your souls, look to your
tongues, lest you bind yourselves down so fast to hell with the
sins of your tongues, that you will never be able to get loose
again to all eternity. 'For by thy words thou shalt be condemned,'
if thou have not a care of thy tongue. For 'I say unto you, That
every idle word that men shall speak, they shall give account
thereof in the day of judgment' (Matt 12:36).

Verse 25.--'But Abraham said, Son, remember that thou in thy
lifetime receivedst thy good things, and likewise Lazarus evil
things; but now he is comforted, and thou art tormented.'

These words are the answer to the request of the damned. The verse
before, as I told you, is a discovery of the desires they have
after they depart this world. Here is the answer, 'Son, remember,'
&c.

The answer signifies this much, that, instead of having any relief
or ease they are hereby the more tormented, and that by fresh
recollections, or by bringing afresh their former ill-spent life,
while in the world, into their remembrance. Son, remember thou hadst
good things in thy lifetime; as much as if he had said, Thou art
now sensible what it is to lose thy soul; thou art now sensible
what it is to put off repentance; thou art now sensible that thou
hast befooled thyself, in that thou didst spend that time in seeking
after outward, momentary, earthly things, which thou shouldest
have spent in seeking to make Jesus Christ sure to thy soul; and
now, through thy anguish of spirit, in the pains of hell thou
wouldst enjoy that which in former time thou didst make light
of; but alas! thou art here beguiled and altogether disappointed,
thy crying will now avail thee nothing at all; this is not the
acceptable time (2 Cor 6:2). This is not a time to answer the
desires of damned reprobates; if thou hadst cried out in good
earnest whilst grace was offered, much might have been; but then
thou wast careless, and didst turn the forbearance and goodness
of God into wantonness. Wast thou not told, that those who would
not hear the Lord when he did call, should not be heard, if they
turned away from him, when they did call. But contrariwise he
would laugh at their calamity, and mock when their fear did come
(Prov 1:24-28).

Now, therefore, instead of expecting the least drop of mercy and
favour, call into thy mind how thou didst spend those days which
God did permit thee to live; I say, remember that in thy lifetime
thou didst behave thyself rebelliously against the Lord, in that
thou wert careless of his word and ordinances, yea, and of the
welfare of thine own soul also. Therefore, now I say, instead of
expecting or hoping for any relief, thou must be forced to call
to remembrance thy filthy ways, and feed upon them, to thine
everlasting astonishment and confusion.

From these words, therefore, which say, 'Remember that thou in thy
life-time receivedst THY GOOD THINGS,' there are these things to
be taken notice of,

First. They that, by putting off repentance and living in their
sins, lose their souls, shall, instead of having the least measure
of comfort when they come into hell, have their ill-spent life
always very fresh in their remembrance. While they live here
they can sin and forget it, but when they depart they shall have
it before them; they shall have a remembrance, or their memory
notably enlightened, and a clearer, and a continual sight of all
their wicked practices that they wrought and did while they were
in the world. 'Son, remember,' saith he; then you will be made
to remember: 1. How you were born in sin, and brought up in the
same. 2. Remember how thou hadst many a time the gospel preached
to thee for taking away of the same, by him whom the gospel doth
hold forth. 3. Remember that out of love to thy sins and lusts,
thou didst turn thy back on the tenders of the same gospel of good
tidings and peace. 4. Remember that the reason why thou didst lose
thy soul, was because thou didst not close in with free grace,
and the tenders of a loving and free-hearted Jesus Christ. 5.
Remember how near thou wast to turning at such and such a time,
only thou wast willing to give way to thy lusts when they wrought;
to drunkards when they called; to pleasures when they proffered
themselves; to the cares and incumbrances of the world, which,
like so many thorns, did choke that or those convictions that were
set on thy heart. 6. Remember how willing thou wast to satisfy
thyself with a hypocrite's hope, and with a notion of the things
of God, without the real power and life of the same. 7. Remember
how thou, when thou wast admonished to turn, didst put off turning
and repenting till another time. 8. Remember how thou didst
dissemble at such a time, lie at such a time, cheat thy neighbour
at such a time, mock, flout, scoff, taunt, hate, persecute,[20]
the people of God at such a time, in such a place, among such
company. 9. Remember that while others were met together in the
fear of the Lord to seek him, thou wast met with a company of vain
companions to sin against him; whilst the saints were a praying,
thou wert a cursing; while they were speaking good of the name of
God, thou wast speaking evil of the saints of God. O then thou
shalt have a scalding hot remembrance of all thy sinful thoughts,
words, and actions, from the very first to the last of them that
ever thou didst commit in all thy life-time. Then thou wilt find
that scripture to be a truth, 'The Lord shall give thee there a
trembling heart, and failing of eyes, and sorrow of mind. And thy
life shall hang in doubt before thee, and thou shalt fear day and
night, and shalt have none assurance of thy life. In the morning
thou shalt say, Would God it were even! for the fear of thine
heart wherewith thou shalt fear, and for the sight of thine eyes
which thou shalt see' (Deut 28:65-67). Nay, thou wilt find worse
things to thy woe than this scripture doth manifest. For, indeed,
there is no tongue able to express the horror, terror, torment,
and eternal misery that those poor souls shall undergo, without
the least mitigation of ease, and a very great part of it shall
come from that quick, full, and continual remembrance of their
sins that they shall have. And, therefore, there is much weight in
these words, 'Son, remember that thou in thy lifetime receivedst
thy good things.'

From these words you see this is to be observed, That the ungodly
shall remember, or have in remembrance, the misspending their lives;
'Remember that in thy lifetime thou receivedst thy good things.'
You may take these words, good things, either simply for the things
of this world, which in themselves are called, and may be called
good things; or else with these words, namely, the things of this
life, all the pleasures, delights, profits, and vanities, which
the ignorant people of the world do count their good things, and
do very much cheer themselves therewith. Soul, soul, eat, drink,
and be merry; for thou hast much goods laid up for many years
(Luke 12:19,20). Now I say, God, according to his glorious power
and wisdom, will make poor creatures have always in their minds a
fresh and clear remembrance of their ill-spent life; he will say
unto them, Remember, remember, that in thy lifetime it was thus
and thus with thee, and in thy lifetime thy carriage was so and
so.

If sinners might have their choice, they would not have their sins
and transgressions so much in the remembrance, as it is evident
by their carriages here in this world; for they will not endure
to entertain a serious thought of their filthy life, they 'put
far away the evil day' (Amos 6:3; Eze 12:27); but will labour by
all means to put the thoughts of it out of their mind; but there
they shall be made to remember to purpose, and to think continually of
their ungodly deeds. And therefore it is said, that when our Lord
Jesus Christ comes to judgment, it will be to convince the ungodly
world of their wicked and ungodly deeds; mark, 'to convince' them
(Jude 14,15). They will not willingly take notice of them now.
But then they shall hereafter, in spite of their teeth. And also,
between this and then, these that die out of Christ shall be made
to see, acknowledge, and confess, do what they can, when they lift
up their eyes in hell, and remember their transgressions. God will
be a swift witness against them (Mal 3:5), and will say, Remember
that thou didst in thy lifetime, how thou didst live in thy lifetime.
Ha, friend! if thou dost not in these days of light 'remember
the days of darkness' (Eccl 11:8), the days of death, hell, and
judgment, thou shalt be made in the days of darkness, death, hell,
and at the judgment too, to remember the days of the gospel, and
how thou didst disregard them too, to thy own destruction, and
everlasting misery. This is intimated in that 25th of St. Matthew.

'Remember that thou in thy lifetime receivedst thy good things.'

The great God, instead of giving the ungodly any ease, will even
aggravate their torments; first, by slighting their perplexities,
and by telling of them what they must be thinking of. Remember,
saith he, O ye lost souls, that you had your joy in your lifetime,
your peace in your lifetime, your comforts, delights, ease,
wealth, health, your heaven, your happiness, and your portion in
your lifetime.

O miserable state! Thou wilt then be in a sad condition indeed,
when thou shalt see that thou hast had thy good things, thy best
things, thy pleasant things; for that is clearly signified by
these words, 'Remember that thou in thy lifetime receivedst thy
good things,' or all the good things thou art like to have.

Second. From whence take notice of another truth, though it be a
dreadful one, which is this; there are many poor creatures, who
have all their good, sweet, and comfortable things in this life,
or while they are alive in this world; 'Remember,' saith he, 'that
in thy lifetime thou receivedst thy good things' (Psa 17:14).

The wicked's good things will shortly have an end; they will
last no longer with them than this life, or their lifetime. That
scripture was not written in vain; it is like the crackling of
thorns under a pot, make a little blaze for a sudden, a little heat
for a while; but come and consider them by and by, and instead of
a comfortable heat, you will find nothing but a few dead ashes;
and instead of a flaming fire, nothing but a smell of smoke.

There is a time coming, that the ungodly would be glad of a better
portion, when they shall see the vanity of this, that is, when they
shall see what a poor thing it is for a man to have his portion
in this world. It is true, while they are here on this side hell,
they think there is nothing to be compared with riches, honours,
and pleasures in this world; which makes them cry out, 'Who will
shew us any good?' (Psa 4:6). That is comparable to the pleasures,
profits, and glory of this world? But then they will see there is
another thing that is better, and of more value than ten thousand
worlds. And seriously, friends, will it not grieve you, trouble,
perplex, and torment you, when you shall see that you lost heaven
for a little pleasure and profit in your lifetime? Certainly, it
will grieve you and perplex you exceedingly, to see what a blessed
heaven you left for a dunghill-world. O! that you did but believe
this! that you did but consider this, and say within yourselves,
What! shall I be contented with my portion in this world! what!
shall I lose heaven for this world! I say, consider it while you
have day-light, and gospel-light, while the Son of God doth hold
out terms of reconciliation to you, lest you be made to hear
such a voice as this is, 'Son, remember that in thy lifetime thou
receivedst thy good things'; thy comforts, thy joys, thy ease, thy
peace, and all the heaven thou art like to have. O poor heaven!
O short pleasures! What a pitiful thing it is to be left in such
a case? Soul, consider, is it not miserable to lose heaven for
twenty, thirty, or forty years' sinning against God? When thy life
is done, thy heaven is also done? when death comes to separate
thy soul and body, in that day also thou must have thy heaven and
happiness separated from thee, and thou from that. Consider these
things betimes, lest thou have thy portion in thy lifetime. 'For
if in this life only we have hope,' our portion, 'we are of all
men most miserable' (1 Cor 15:19). Again consider, that when other
men, the saints, are to receive their good things, then thou hast
had thine. When others are to enter into joy, then thou art to
leave and depart from thy joy. When others are to go to God, thou
must go to the devil. O miserable! Thou hadst better thou hadst
never been born, than to be an heir of such a portion; therefore,
I say, have a care it be not thy condition.

'Remember that thou receivedst thy good things, and LAZARUS EVIL
THINGS.'

These words do not only hold forth the misery of the wicked in this
life, but also great consolation to the saints; where he saith,
'And Lazarus evil things'; that is, Lazarus had his evil things
in his lifetime, or when he was in the world. From whence observe,

1. That the life of the saints, so long as they are in this world,
is attended with many evils or afflictions; which may be discovered
to be of divers natures; as saith the Scripture, 'Many are the
troubles[21] of the righteous, but the Lord delivereth him out of
them all' (Psa 34:19).

2. Take notice, that the afflictions or evils that accompany the
saints, may continue with them their lifetime, so long as they
live in this vale of tears; yea, and they may be divers, that is,
of several sorts; some outward, some inward, and that as long as
they shall continue here below, as hath been the experience of all
saints in all ages; and this might be proved at large, but I only
hint in these things, although I might enlarge much upon them.

3. The evils that do accompany the saints will continue with them
no longer than their lifetime; and here indeed lies the comfort
of believers, the Lazaruses, the saints, they must have all their
bitter cup wrung out to them in their lifetime. Here must be all
their trouble, here must be all their grief; Behold, saith Christ,
'the world shall rejoice, but ye shall lament; but your mourning'
shall, mark, it 'shall be turned into joy' (John 16:20). You shall
lament, you shall be sorrowful, you shall weep in your lifetime;
but your sorrow shall be turned into joy, and your joy no man, let
him be what he will, no man shall take away from you. Now if you
think, when I say the saints have all their evil things in their
lifetime, that I mean, they have nothing else but trouble in this
their lifetime, this is your mistake. For let me tell you, that
though the saints have all their evil things in their lifetime,
yet even in their lifetime they have also joy unspeakable, and
full of glory, while they look not at the things that are seen,
but at the things which are not seen. The joy that the saints have
sometimes in their heart, by a believing consideration of the good
things to come, when this life is ended, doth fill them fuller of
joy, than all the crosses, troubles, temptations, and evils, that
accompany them in this life can fill them with grief (2 Cor 4).

But some saints may say, My troubles are such as are ready to
overcome me. Answ. Yet be of good comfort, they shall last no
longer than thy lifetime. But my trouble is, I am perplexed with
a heart full of corruption and sin, so that I am much hindered in
walking with God. Answ. It is like so, but thou shalt have these
troubles no longer than thy lifetime. But I have a cross husband,
and that is a great grief to me. Well, but thou shalt be troubled
with him no longer than thy lifetime, and therefore be not dismayed,
be not discomforted, thou shalt have no trouble longer than this
lifetime. Art thou troubled with cross children, cross relations,
cross neighbours? They shall trouble thee no longer than this
lifetime.

Art thou troubled with a cunning devil, with unbelief; yea, let
it be what it will, thou shalt take thy farewell of them all,
if thou be a believer, after thy lifetime is ended. O! excellent!
'Then God shall wipe away all tears from your eyes; and there
shall be no more death nor sorrow, neither crying, nor any more
pain; for the former things are passed away' (Rev 21:4). But now
on the contrary, if thou be not a right and sound believer; then,
though thou shouldest live a thousand years in this world, and
meet with sore afflictions every day, yet these afflictions, be
they never so great and grievous, they are nothing to that torment
that will come upon thee, both in soul and in body, after this
life is ended.

I say, be what thou wilt, if thou be found in unbelief, or under
the first covenant, thou are sure to smart for it at the time when
thou dost depart this world. But the thing to be lamented is, for
all this is so sad a condition to be fallen into, yet poor souls
are, for the most part, senseless of it, yea, so senseless, at
some times, as though there was no such misery to come hereafter.
Because the Lord doth not immediately strike with his sword, but
doth bear long with his creature, waiting that he might be gracious.
Therefore, I say, the hearts of some of the sons of men are wholly
set upon it to do mischief (Eccl 8:11). And that forbearance and
goodness of God, that one would think should lead them to repentance;
the devil hardening of them, by their continuing in sin, and by
blinding their eyes, as to the end of God's forbearance towards
then, they are led away with a very hardened and senseless heart,
even until they drop into eternal destruction.

But poor hearts, they must have a time in which they must be made
sensible of their former behaviors, when the just judgments of
the Lord shall flame about their ears, insomuch, that they shall
be made to cry out again with anguish, I am sorely 'tormented in
this flame.'

'But now he is comforted, and thou art tormented.' As if he should
say, Now hath God recompensed both Lazarus and you, according to
what you sought after while you were in this world. As for your
part, you did neglect the precious mercy and goodness of God, you
did turn your back on the Son of God, that came into the world
to save sinners; you made a mock of preaching the gospel; you was
admonished over and over, to close in with the loving kindness of
the Lord, in his Son Jesus Christ. The Lord let you live twenty,
thirty, forty, fifty, sixty years; all which time you, instead
of spending it 'to make your calling and election sure' (2 Peter
1:10), did spend it in making of eternal damnation sure to thy soul
(Job 21:29,30). And also Lazarus, he in his lifetime did make it
his business to accept of my grace and salvation in the Lord Jesus
Christ. When thou wast in the ale-house, he frequented the word
preached; when thou wert jeering at goodness, he was sighing to
the sins of the times (Eccl 9:4-6). While thou wert swearing, he
was praying; in a word, while thou wert making sure of eternal
ruin, he, by faith in the blood of the Lord Jesus Christ, was making
sure of eternal salvation. Therefore, 'Now he is comforted, and
thou art tormented.'

Here, then, you may see, that as the righteous shall not be always
void of comfort and blessedness; so neither shall the ungodly go
always without their punishment. As sure as God is in heaven, it
will be thus. They must have their several portions. And, therefore,
you that are the saints of the Lord, follow on, be not dismayed,
forasmuch as ye know that your labour is not in vain in the Lord
(1 Cor 15:58). Your portion is eternal glory. And you that are so
loth now to close in with Jesus Christ, and to leave your sins to
follow him, your 'day is coming' (Psa 37:13), in which you shall
know, that your sweet morsels of sin, that you do so easily take
down (Job 20:12-14), and it scarce troubles you, will have a time
so to work within you to your eternal ruin, that you will be in
a worse condition than if you had ten thousand devils tormenting
of you. Nay, you had better have been plucked limb from limb
a thousand times, if it could be, than to be partakers of this
torment that will, assuredly without mercy, lie upon you.

Verse 26.--'And beside all this, between us and you there is a
great gulf fixed; so that they which would pass from hence to you
cannot; neither can they pass to us, that would come from thence.'

These words are still part of that answer, that the souls in hell
shall have for all their sobbings, sighings, grievous cries,
tears, and desires, that they have, to be released out of those
intolerable pains they feel, and are perplexed with. And O!
methinks the words at the first view, if rightly considered, are
enough to make any hard-hearted sinner in the world to fall down
dead. The verse I last spake to was and is a very terrible one,
and aggravates the torments of poor sinners wonderfully. Where
he saith, 'Remember that thou in thy lifetime receivedst thy good
things, and Lazarus evil things,' &c. I say, these words are very
terrible to those poor souls that die out of Christ. But these
latter words do much more hold out their sorrow. They were spoken
as to the present condition then upon the sinner. These do not
only back the former, but do yet further aggravate their misery,
holding forth that which will be more intolerable. The former
verse is enough to smite any sinner into a swoon, but this is to
make him fall down dead. Where he saith, 'And beside all this.'
There is still something to aggravate thy misery yet far more
abundantly. I shall briefly speak to the words as they have relation
to the terror spoken of in the verses before. As if he had said,
Thou thinkest thy present state unsupportable, it makes thee sob
and sigh, it makes thee to rue the time that ever thou wert born.
Now thou findest the want of mercy; now thou wouldst leap at
the least dram of it: now thou feelest what it is to slight the
tenders of the grace of God; now it makes thee to sob, sigh, and
roar exceedingly for the anguish that thou art in. 'But beside
all this,' I have other things to tell thee of, that will break
thine heart indeed. Thou art now deprived of a being in the world;
thou art deprived of hearing the gospel; the devil hath been too
hard for thee, and hath made thee miss of heaven; thou art now
in hell among an innumerable company of devils, and all thy sins
beset thee round; thou art all over wrapped in flames, and canst
not have one drop of water to give thee any ease; thou criest
in vain, for nothing will be granted. Thou seest the saints in
heaven, which is no small trouble to thy damned soul; thou seest
that neither God nor Christ takes any care to ease thee, or speak
any comfort unto thee. 'But beside all this,' there thou art, and
there thou art like to lie, never think of any ease, never look
for any comfort; repentance now will do thee no good, the time
is past, and can never be called again, look what thou hast now,
thou must have for ever.

It is true, I spoke enough before to break thine heart asunder;
'But beside all this,' there lie and swim in flames for ever. These
words, 'Beside all this,' are terrible words indeed. I will give
you the scope of them in a similitude. Set the case you should take
a man, and tie him to a stake, and with red-hot pinchers, pinch
off his flesh by little pieces for two or three years together,
and at last, when the poor man cries out for ease and help, the
tormentors answer, Nay, 'but beside all this,' you must be handled
worse. We will serve you thus these twenty years together, and
after that we will fill your mangled body full of scalding lead,
or run you through with a red-hot spit; would not this be lamentable?
Yet this is but a flea-biting to the sorrow of those that go to
hell; for if a man were served so there would, ere it were long, be
an end of him. But he that goes to hell shall suffer ten thousand
times worse torments than these, and yet shall never be quite dead
under them. There they shall be ever whining, pining, weeping,
mourning, ever tormented without ease; and yet never dissolved
into nothing. If the biggest devil in hell might pull thee all
to pieces, and rend thee small as dust, and dissolve thee into
nothing, thou wouldst count this a mercy. But here thou mayst
lie and fry, scorch, and broil, and burn for ever. For ever, that
is a long while, and yet it must be so long. 'Depart from me, ye
cursed,' saith Christ, 'into everlasting fire,' into the fire that
burns for ever, 'prepared for the devil and his angels' (Matt
25:41). O! thou that wast loth to foul thy foot if it were but
dirty, or did but rain; thou that was loth to come out of the
chimney-corner, if the wind did but blow a little cold; and was
loth to go half-a-mile, yea, half-a-furlong to hear the word of
God, if it were but a little dark; thou that wast loth to leave
a few vain companions, to edify thy soul; thou shalt have fire
enough, thou shalt have night enough, and evil company enough, thy
bellyfull, if thou miss of Jesus Christ; and 'beside all this,'
thou shalt have them for ever, and for ever.

O thou that dost spend whole nights in carding and dicing, in
rioting and wantonness; thou that countest it a brave thing to
swear as fast as the bravest, to spend with the greatest spendthrift
in the country; thou that lovest to sin in a corner when nobody
sees thee! O thou that for bye-ends dost carry on the hypocrite's
profession, because thou wouldst be counted somebody among the
children of God,[22] but art an enemy to the things of Christ in
thine heart. Thou that dost satisfy thyself, either with sins, or
a bare profession of godliness, thy soul will fall into extreme
torment and anguish, so soon as ever thou dost depart this world,
and there thou shalt be weeping and gnashing thy teeth (Matt
8:12). 'And beside all this,' thou art like never to have any ease
or remedy, never look for any deliverance, thou shalt die in thy
sins, and be tormented as many years as there are stars in the
firmament, or sands on the seashore; 'and beside all this,' thou
must abide it for ever.

'And beside all this, between us and you there is a great gulf
fixed, so that they which would pass from hence to you, cannot;
neither can they pass to us that would come from thence.' 'There
is a great gulf fixed.' You will say, what is that? Answ. It is
a nice question; therefore,

1. See thou rather to enter in at the strait gate, than curiously
to inquire what this gulf is. But,

2. If thou wouldst needs know if thou do fall short of heaven,
thou wilt find it this, namely, the everlasting decree of God;
that is, there is decree gone forth from God, that those who fall
short of heaven in this world, God is resolved they shall never
enjoy it in the world to come. And thou wilt find this gulf so
deep, that thou shalt never be able to wade through it as long
as eternity lasts. As Christ saith, 'Agree with thine adversary
quickly, whiles thou art in the way with him' (Matt 5:25); 'lest
he hale thee to the judge, and the judge deliver thee to the
officer, and thou be cast into prison. I tell thee thou shalt by
no means come out thence,' there is the gulf, the decree, 'thou
shalt not depart thence till thou hast paid the' utmost farthing,
or 'very last mite' (Luke 12:58,59). These words therefore, 'there
is a great gulf fixed,' I do understand to be the everlasting
decree of God. God hath decreed that those who go to heaven shall
never go from thence again into a worse place; and also those that
go to hell, and would come out, they shall not come out thence
again. And friend, this is such a gulf, so fixed by him that
cannot lie, that thou wilt find it so, which way soever thou goest,
whether it be to heaven or hell.

Here therefore thou seest how secure God will make those who die
in the faith; God will keep them in heaven; but those that die in
their sins, God will throw them to hell and keep them there; so
that they that would go from heaven to hell, cannot; neither can
they come from hell that would go to heaven. Mark, he doth not
say, they would not--for, O how fain would these who have lost
their souls for a lust, for two-pence, for a jug of ale, for
a strumpet, for this world, come out of that hot scalding fiery
furnace of God's eternal vengeance, if they might--but here is
their misery, they that would come from you to us, that is, from
hell to heaven, cannot, they must not, they shall not; they cannot,
God hath decreed it, and is resolved the contrary; here therefore
lies the misery, not so much that they are in hell, but there they
must lie for ever and ever. Therefore, if thy heart would at any
time tempt thee to sin against God, cry out, No, for then I must
go to hell, and lie there for ever. If the drunkards, swearers,
liars, and hypocrites did but take this doctrine soundly down,
it would make them tremble when they think of sinning. But poor
souls, now they will 'make a mock of sin' (Prov 14:9), and play
with it as a child doth play with a rattle; but the time is coming,
that these rattles that now they play with will make such a noise
in their ears and consciences, that they shall find, that if all
the devils in hell were yelling at their heels, the noise would
not be comparable to it. Friend, thy sins, as so many bloodhounds,
will first hunt thee out (Num 32:23), and then take thee and bind
thee, and hold thee down for ever (Prov 5:22). They will gripe
thee and gnaw thee as if thou hadst a nest of poisonous serpents
in thy bowels (Job 20:14). And this will not be for a time, but,
as I have said, for ever, for ever, for ever.

Verse 27.--'Then he said, I pray thee therefore, father, that thou
wouldst send him to my father's house.'

The verses before, I told you, were spoken partly to hold forth the
desire that the damned have to be freed of their endless misery.
Now this verse still holds forth the cries of those poor souls
very vehement, they would very fain have something granted to
them, but it will not be; as will more clearly appear afterward.

'Then he said, I PRAY THEE THEREFORE, FATHER,' &c. As if he should
say, seeing I have brought myself into such a miserable condition,
that God will not regard me, that my exceeding loud and bitter
cries will not be heard for myself; seeing I must not be admitted
to have so much as one drop of cold water, nor the least help from
the poorest saints. And seeing, 'beside all this,' here my soul
must lie to all eternity, broiling and frying; seeing I must,
whether I will or no, undergo the hand of eternal vengeance, and
the rebukes of devouring fire; seeing my state is such, that I
would not wish a dog in my condition, 'send him to my father's
house.' It is worthy to be taken notice of, again, who it is he
desired to be sent, namely, Lazarus. O friend, see here how the
stout hearts and stomachs of poor creatures will be humbled, as I
said before, they will be so brought down, that those things that
they disdained and made light of in this world, they would be
glad of in the life to come. He who by this man was so slighted,
as that he thought it a dishonour that he should eat with the dogs
of his flock. What, shall I regard Lazarus, scrubbed, beggarly
Lazarus! what, shall I so far dishonour my fair, sumptuous, and
gay house, with such a scabbed creep-hedge as he! No, I scorn he
should be entertained under my roof. Thus in his lifetime, while
he was in his bravery; but now he is come into another world, now
he is parted from his pleasures, now he sees his fine house, his
dainty dishes, his rich neighbours and companions, and he, are parted
asunder; now he finds instead of pleasures, torments; instead of
joys, heaviness; instead of heaven, hell; instead of the pleasures
of sin, the horror and guilt of sin; O now send Lazarus!

Lazarus, it may be, might have done him some good, if he might
have been entertained in time past, and might have persuaded him,
at least not to have gone on so grievously wicked, but he slights
him, he will not regard him, he is resolved to disown him, though
he lose his own soul for so doing. Ay, but now send Lazarus, if
not to me, yet to my father's house, and let him tell them, from
me, that if they run on in sin, as I have done, they must and
shall receive the same wages that I have received.

Take notice of this, you that are despisers of the least of the
Lazaruses of our Lord Jesus Christ; it may be now you are loth to
receive these little ones of his, because they are not gentlemen,
because they cannot, with Pontius Pilate, speak Hebrew, Greek,
and Latin.[23] Nay, they must not, shall not speak to them, to
admonish them, and all because of this.

Though now the gospel of the Lord Jesus Christ may be preached to
them freely, and for nothing; nay, they are now desired to hear
and receive it: though now they will not own, regard, or embrace
these Christian proffers of the glorious truth of Jesus, because
they come out of some of the basest earthen vessels; yet the
time is coming, when they will both sigh and cry, Send him to my
father's house (1 Cor 1:26). I say, remember this, ye that despise
the day of small things; the time is coming, when you would be
glad, if you might enjoy from God, from Christ, or his saints, one
small drop of cold water, though now you are unwilling to receive
the glorious distilling drops of the gospel of our Lord Jesus.

Again, see here the lamentable state they are in, that go to hell
from their fathers, mothers, sisters, brothers, &c. While they
are in this world, men delight to set their children ill examples;
and also children love to follow the wicked steps of their ungodly
parents; but when they depart this life, and drop down into hell,
and find themselves in irrecoverable misery, then they cry, send
some body to my father's house, to my brother's house. Tell them
my state is miserable, tell them I am undone for ever; and tell
them also, that if they will be walking in these ungodly steps
wherein I left them, they will assuredly fall into this place of
torments.

'I pray thee--SEND HIM TO MY FATHER'S HOUSE.' Ah, friends and
neighbours, it is like you little think of this, that some of your
friends and relations are crying out in hell, Lord, send some body
to my father's house, to preach the gospel to them, lest they also
come into these torments.

Here, men while they live, can willingly walk together in the way
of sin, and when they are parted by death, they that are living,
seldom or never consider of the sad condition that they that are
dead are descended into. But ye ungodly fathers, how are your
ungodly children roaring now in hell? And you ungodly children,
how are your ungodly parents that lived and died ungodly, now in
the pains of hell also? And one drunkard is singing on the ale bench,
and another roaring under the wrath of God, saying, O that I was
with him, how would I rebuke him, and persuade him by all means
to leave off these evil courses. O! that they did but consider
what I now suffer for pride, covetousness, drunkenness, lying,
swearing, stealing, whoring, and the like. O! did they but feel
the thousandth part thereof, it would make them look about them,
and not buy sin at so dear a rate as I have done; even with the
loss of my precious soul.

'Send him to my father's house.' Not to my father, but to my
'father's house.' It may be there is ungodly children, there is
ungodly servants, wallowing in their ungodliness; send him therefore
to my father's house. It is like they are still the same that I
left them; I left them wicked, and they are wicked still; I left
them slighters of the gospel, saints, and ways of God, and they
do it still; 'send him to my father's house,' it is like there
is but a little between them and the place where I am; send him
to-day, before to-morrow, 'lest they also come into the same place
of torment. I pray thee that thou wouldst send him.' I beg it on
my bended knee, with crying and with tears, in the agony of my
soul. It may be they will not consider, if thou do not send him.
I left them sottish enough, hardened as well as I; they have the
same devil to tempt them, the same lusts and world to overcome
them; 'I pray thee therefore, that thou wouldst send him to my
father's house'; make no delay, lest they lose their souls, lest
they come hither: if they do, they are like never to return again.
O! little do they think how easily they may lose their souls; they
are apt to think their condition to be as good as the best, as I
once through ignorance did; but send him, send him without delay,
'lest they also come into this place of torment.' O that thou
wouldst give him commission, do thou send him thyself; the time
was when I, together with them, slighted those that were sent of
God; though we could not deny but that he spake the word of God,
and was sent of him, as our consciences told us; yet we preferred
the calls of men before the calls of God. For though they had the
one, yet because they had not the other in that antichristian way
which we thought meet, we could not, would not, either hear him
ourselves, nor yet give consent that others should. But now a call
from God is worth all. Do THOU 'therefore send him to my father's
house.'

The time was, when we did not like it, except it might be preached
in the synagogue; we thought it a low thing to preach and pray
together in houses. We were too high-spirited, too superstitious;
the gospel would not down with us, unless we had it in such a
place, by such a man; no, nor then neither effectually. But now,
O that I was to live in the world again; and might have that
privilege to have some acquaintance with blessed Lazarus, some
familiarity with that holy man; what attendance would I give unto
his wholesome words! How would I affect his doctrine, and close
in with it! How would I square my life thereby! Now therefore, as
it is better to hear the gospel under a hedge than to sit roaring
in a tavern, it is better to welcome God's begging Lazaruses than
the wicked companions of this world. It is better to receive a
saint in the name of a saint, a disciple in the name of a disciple,
than to do as I have done (Luke 10:16). O! it is better to receive
a child of God, that can by experience deliver the things of God,
his free love, his tender grace, his rich forbearance, and also the
misery of man, if without it, than to be 'daubed with untempered
mortar' (Eze 13:10). O! I may curse the day that ever I gave way
to the flatteries and fawning of a company of carnal clergymen,[24]
but this my repentance is too late; I should have looked about
me sooner, if I would have been saved from this woeful place.
Therefore send him, not only to the town I lived in, and unto some
of my acquaintance, but to my father's house.

In my lifetime I did not care to hear that word that cut me most,
and showed me mine estate aright. I was vexed to hear my sins
mentioned, and laid to my charge; I loved him best that deceived
me most--that said, Peace, peace, when there was no such thing
(Jer 5:30,31). But now, O that I had been soundly told of it!
O that it had pierced both mine ears and heart, and had stuck so
fast that nothing could have cured me, saving the blood of Christ!
It is better to be dealt plainly with, than that we should be
deceived; they had better see their lost condition in the world,
than stay while they be damned, as I have done. Therefore send
Lazarus, send him to my father's house. Let him go and say I saw
your son, your brother, in hell, weeping and wailing, and gnashing
his teeth. Let him bear them down in it, and tell them plainly it
is so, and that they shall see their everlasting misery, if they
have not a special care. 'Send him to my father's house.'

Verse 28.--'For I have five brethren; that he may testify unto
them, lest they also come into this place of torment.'

These words are, if I may so say, a reason given by those in hell
why they are so restless and do cry so loud; it is that their
companions might be delivered from those intolerable torments which
they must and shall undergo if they fall short of everlasting life
by Jesus Christ. 'Send him to my father's house; for I have five
brethren.' Though, while they lived among them in the world, they
were not so sensible of their ruin, yet now they are passed out of
the world, and do partake of that which before they were warned
of; they can, I say, then cry out, Now I find that to be true
indeed, which was once and again told and declared to me that it
would certainly come to pass.

'FOR I HAVE FIVE BRETHREN.' Here you may see that there may be, and
are, whole households in a damnable state and condition, as our
Lord Jesus doth by this signify. 'Send him to my father's house,'
for they are all in one state, I left all my brethren in a pitiful
case. People, while they live here, cannot endure to hear that they
should be all in a miserable condition; but when they are under
the wrath of God they see it, they know it, and are very sure of
it; for they themselves, when they were in the world, lived as
they do, but they fell short of heaven, and therefore, if they go
on, so shall they. O, therefore, send him quickly to my father's
house, for all the house is in an undone condition, and must be
damned if they continue so.

The thing observable is this, namely, that those that are in hell
do not desire that their companions should come thither; nay rather,
saith he, send him to my father's house, and let him testify to
them that are therein, lest they also come, &c.

Quest. But some may say, What should be the reason that the damned
should desire not to have their companions come into the same
condition that they are fallen into, but rather that they might
be kept from it, and escape that dreadful state?

Answ. I do believe there is scarce so much love in any of the
damned in hell as really to desire the salvation of any. But
in that there is any desire in them that are damned, that their
friends and relations should not come into that place of torment,
it appears to me to be rather for their own ease than for their
neighbour's good; for, let me tell you, this I do believe, that it
will aggravate the grief and horror of them to see their ungodly
neighbours in the like destruction with them. For where the ungodly
do live and die, and descend into the pit together, the one is
rather a vexation to the other than any thing else. And it must
needs be so, because there are no ungodly people that do live
ungodly together but they do learn ill examples one of another,
as thus: If there live one in the town that is very expert and
cunning for the world, why now the rest that are of the same mind
with him, they will labour to imitate and follow his steps: this
is commonly seen.

Again, if there be one given to drunkenness, others of the town,
through his means, run the more into that sin with him, and do
accustom themselves the more unto it because of his enticing them,
and also by setting such an ill example before them. And so if
there be any addicted to pride, and must needs be in all the newest
fashions, how do their example provoke others to love and follow
the same vanity; spending that upon their lusts which should
relieve their own and others' wants. Also if there be any given
to jesting, scoffing, lying, whoring, backbiting, junketing,[25]
wantonness, or any other sin, they that are most expert in these
things do ofttimes entangle others, that peradventure would not
have been so vile as now they are, had they not had such an example,
and hence they are called corrupters (Isa 1:4).

Now these will, by their doings, exceedingly aggravate the
condemnation of one another. He that did set his neighbor an ill
example, and thereby caused him to walk in sin, he will be found
one cause of his friend's destruction, insomuch that he will have
to answer for his own sins and for a great part of his neighbour's
too, which will add to his destruction; as that scripture in
Ezekiel showeth, where, speaking of the watchman that should give
the people warning, if he did not, though the man did die in his
sins, yet his blood shall be required at the watchman's hand (Eze
33).

So here let me tell thee that if thou shouldst be such a one, as
by thy conversation and practices shall be a trap and a stumbling-block
to cause thy neighbour to fall into eternal ruin--though he be
damned for his own sins--yet God may, nay he will charge thee as
being guilty of his blood, in that thou didst not content thyself
to keep from heaven thyself, but didst also, by thy filthy
conversation, keep away others, and cause them to fall with thee.
O, therefore, will not this aggravate thy torment? Yea, if thou
shouldst die and go to hell before thy neighbour or companions,
besides the guilt of thine own sins, thou wouldst be so loaden
with the fear of the damnation of others to be laid to thy charge,
that thou wouldst cry out, O send one from the dead to this companion
and that companion with whom I had society in my lifetime, for I
see my cursed carriage will be one cause of his condemnation, if
he fall short of glory.

I left him living in foul and heinous offences; but I was one of
the first instruments to bring him to them. O! I shall be guilty
both of my own and his damnation too! O that he might be kept out
hence, lest my torment be aggravated by his coming hither!

For where ungodly people do dwell together, they being a snare
and stumbling-block one to another by their practices, they must
needs be a torment one to another, and an aggravation of each
other's damnation. O cursed be thy face, saith one, that ever I
set mine eyes on thee. It was long of thee. I may thank thee. It
was thee that did entice me and ensnare me. It was your filthy
conversation that was a stumbling-block to me. It was your
covetousness, it was your pride, your haunting the ale-house, your
gaming and whoring. It was long of you that I fell short of life;
if you had set me a good example, as you did set me an ill one,
it may be I might have done better than now I do; but I learned
of you, I followed your steps, I took counsel of you. O that I
had never seen thy face! O that thou hadst never been born to do
my soul this wrong, as you have done! O, saith the other, and I
may as much blame you, for do not you remember how at such a time,
and at such a time, you drew me out, and drew me away, and asked
me if I would go with you, when I was going about other business,
about my calling; but you called me away, you sent for me, you
are as much in the fault as I; though I were covetous, you were
proud; and if you learned covetousness of me, I learned pride and
drunkenness of you. Though I learned you to cheat, you learned
me to whore, to lie, to scoff at goodness. Though I, base wretch,
did stumble you in some things, yet you did as much stumble me in
others. I can blame you as you blame me; and if I have to answer
for some of your most filthy actions, you have to answer for
some of mine. I would you had not come hither, the very looks of
you do wound my soul, by bringing my sins afresh into my mind,
the time when, the manner how, the place where, the persons with
whom. It was with you, you! Grief to my soul! Since I could not
shun thy company there, O that I had been without thy company
here!

I say, therefore, for those that have sinned together to go to
hell together, it will very much perplex and torment them both;
therefore I judge this is one reason why they that are in hell do
desire that their friends or companions do not come thither into
the same place of torment that they are in. And therefore where
Christ saith that these damned souls cry out, Send to our companions,
that they may be warned and commanded to look to themselves, O
send to my five brethren! it is because they would not have their
own torments heightened by their company; and a sense, yea, a
continual sense of their sins, which they did cause them to commit
when they were in the world with them. For I do believe that the
very looks of those that have been beguiled of their fellows, I
say their very looks will be a torment to them: for thereby will
the remembrance of their own sins be kept, if possible, the fresher
on their consciences, which they committed with them; and also
they will wonderfully have the guilt of the others sins upon them,
in that they were partly the cause of his committing them, being
instruments in the hands of the devil to draw them in too. And,
therefore, lest this come to pass, 'I pray thee send him to my
father's house.' For if they might not come hither, peradventure
my torment might have some mitigation; that is, if they might be
saved, then their sins will be pardoned, and not so heavily charged
on my soul. But if they do fall into the same place where I am,
the sins that I have caused them to commit will lie so heavy,
not only on their souls, but also on mine, that they sin me into
eternal misery, deeper and deeper. O therefore send him to my
father's house, to my five brethren, and let him testify to them,
lest they come into this place of torment.

These words being thus understood, what a condition doth it
show them to be in then, that now much delight in being the very
ringleaders of their companions into sins of all sorts whatsoever?

While men live here, if they can be counted the cunningest in
cheating, the boldest for lying, the archest for whoring, the
subtilest for coveting and getting the world; if they can but
cunningly defraud, undermine, cross, and anger their neighbours,
yea, and hinder them from the means of grace, the gospel of Christ,
they glory in it, take a pride in it, and think themselves pretty
well at ease, and their minds are somewhat quiet, being beguiled
with sin.

But, friend, when thou hast lost this life, and dost begin to lift
up thine eyes in hell, and seest what thy sins have brought thee
to; and not only so, but that thou, by thy filthy sins, didst
cause others, devil-like, to fall into the same condemnation with
thee; and that one of the reasons of their damnation was this, that
thou didst lead them to the commission of those wicked practices
of this world, and the lusts thereof; then, O that somebody
would stop them from coming, lest they also come into this place
of torment, and be damned as I am! How ill it torment me! Balaam
could not be contented to be damned himself, but also he must,
by his wickedness, cause others to stumble and fall. The Scribes
and Pharisees could not be contented to keep out of heaven themselves,
but they must labour to keep out others too. Therefore theirs is
the greater damnation.

The deceived cannot be content to be deceived himself; but he must
labour to deceive others also. The drunkard cannot be content to
go to hell for his own sins, but he must labour to cause others
to fall into the same furnace with him. But look to yourselves,
for here will be damnation upon damnation, damned for thy own
sins, and damned for thy being a partaker with others in their
sins; and damned for being guilty of the damnation of others.
O how will the drunkards cry for leading their neighbours into
drunkenness! How will the covetous person howl for setting his
neighbour, his friend, his brother, his children and relations,
so wicked an example! by which he hath not only wronged his own
soul, but also the souls of others. The liar, by lying, learned
others to lie; the swearer learned others to swear; the whoremonger
learned others to whore.

Now all these, with others of the like sort, will be guilty, not
only of their own damnation, but also of the damnation of others.
I tell you, that some men have so much been the authors of the
damnation of others, that I am ready to think that the damnation
of them will trouble them as much as their own damnation. Some
men, it is to be feared, at the day of judgment, will be found
to be the authors of destroying whole nations. How many souls do
you think Balaam, with his deceit, will have to answer for? How
many Mahomet? How many the Pharisees, that hired the soldiers to
say the disciples stole away Jesus? (Matt 18:11-15); and by that
means stumbled their brethren to this day; and was one means of
hindering them from believing the things of God and Jesus Christ,
and so the cause of the damnation of their brethren to this very
day.

How many poor souls hath Bonner to answer for, think you, and several
filthy blind priests? How many souls have they been the means of
destroying by their ignorance and corrupt doctrine? Preaching,
that was no better for their souls than ratsbane to the body, for
filthy lucre's sake (O ye priests, this word is for you). They
shall see, that they, many of them it is to be feared, will have
whole towns to answer for; whole cities to answer for. Ah, friend,
I tell thee, thou that hast taken in hand to preach to the people,
it may be thou hast taken in hand thou canst not tell what. Will
it not grieve thee to see thy whole parish come bellowing after
thee to hell, crying out, This we may thank thee for, this is
long of thee, thou didst not teach us the truth; thou didst lead
us away with fables, thou wast afraid to tell us of our sins, lest
we should not put meat fast enough in thy mouth. O cursed wretch,
that ever thou shouldst beguile us thus, deceive us thus, flatter
us thus! We would have gone out to hear the word abroad, but that
thou didst reprove us, and also tell us that that which we see
now is the way of God was heresy, and a deceivable doctrine; and
wast not contented, blind guide as thou wert, to fall into the
ditch thyself, but hast also led us thither with thee.[26]

I say, look to thyself, lest thou cry out when it is too late, Send
Lazarus to my people, my friends, my children, my congregation to
whom I preached, and beguiled through my folly. Send him to the
town in which I did preach last, lest I be the cause of their
damnation. Send him to my friends from whence I came, lest I be
made to answer for their souls and mine own too (Eze 33:1-6).

O send him therefore, and let him tell them, and testify unto them,
lest they also come into this place of torment. Consider this, ye
that live thus in the world, while ye are in the land of the living,
lest you fall into this condition. Set the case thou shouldest
by thy carriage destroy but a soul, but one poor soul, by one of
thy carriages or actions, by thy sinful works; consider it now, I
say, lest thou be forced to cry, 'I pray thee therefore, that thou
wouldst send him to my father's house, for I have five brethren,
that he may testify unto them, lest they also come into this place
of torment.'

If so, then I shall not only say to the blind guides, Look you to
yourselves, and shut not[27] out others; no, but this doth reach
unto all those that do not only keep souls from heaven by preaching
and the like, but speaks forth the doom of those that shall any
ways be instrumental to hinder others from closing in with Jesus
Christ. O what red lines will those be against all those rich
ungodly landlords, that so keep under their poor tenants that
they dare not go out to hear the word, for fear their rent should
be raised, or they turned out of their houses! What sayest thou,
landlord, will it not cut thy soul, when thou shalt see that thou
couldest not be content to miss of heaven thyself, but thou must
labour to hinder others also? Will it not give thee an eternal
wound in thy heart, both at death and judgment, to be accused of
the ruin of thy neighbour's soul, thy servant's soul, thy wife's
soul, together with the ruin of thy own? Think on this, you
drunken, proud, rich, and scornful landlords; think on this, you
mad-brained blasphemous husbands, that are against the godly and
chaste conversation of your wives; also you that hold your servants
so hard to it that you will not spare them time to hear the word,
unless it be where and when your lusts will let you. If you love
your own souls, your tenants' souls, your wives' souls, your
servants' souls, your children's souls; if you would not cry, if
you would not howl, if you would not bear the burden of the ruin
of others for ever, then I beseech you to consider this doleful
story, and labour to avoid the soul-killing torment that this poor
wretch groaneth under, when he saith, 'I pray thee therefore, that
thou wouldst send him to my father's house,[28]

For I have five brethren, THAT HE MAY TESTIFY,' mark, 'that he may
testify UNTO THEM, lest they also come into this place of torment.'

These words have still something more in them than I have yet
observed from them; there are one or two things more that I shall
briefly touch upon, and therefore, mark, he saith, 'That he may
testify unto them,' &c. Mark, I pray you, and take notice of the
word TESTIFY. He doth not say, And let him go unto them, or speak
with, or tell them such and such things. No, but let him testify,
or affirm it constantly, in case any should oppose it. 'Let him
testify unto them.' It is the same word the Scripture uses to
set forth the vehemency of Christ, his telling of his disciples
of him that should betray him. And he testified, saying, One of
you shall betray me. And he testified, that is, he spake it so
as to dash or overcome any that should have said it shall not be.
It is a word that signifies, that in case any should oppose the
thing spoken of, yet that the party speaking should still continue
constant in his saying. And he commanded them to preach, 'and to
testify, that it is he which was ordained of God to be the judge
of quick and dead.' To testify, mark, that is, to be constant,
irresistible, undaunted, in case it should be opposed and objected
against. So here, let him testify to them, lest they come into
this place of torment.

From whence observe, that it is not an easy matter to persuade
them who are in their sins alive in this world, that they must and
shall be damned if they turn not, and be converted to God. 'Let
him testify to them,' let him speak confidently, though they frown
upon him, or dislike his way of speaking. And how is this truth
verified and cleared by the carriages of almost all men now in
the world toward them that do preach the gospel; and show their
own miserable state plainly to them, if they close not with it?
If a man do but indeed labour to convince sinners of their sins
and lost condition by nature, though they must be damned if they
live and die in that condition, O how angry are they at it! Look
how he judges, say they, hark how he condemns us; he tells us we
must be damned if we live and die in this state. We are offended
at him, we cannot abide to hear him, or any such as he; we will
believe none of them all, but go on in the way we are agoing.
'Forbear, why shouldest thou be smitten,' said the ungodly king
to the prophet, when he told him of his sins (2 Chron 25:16).

I say, tell the drunkard he must be damned if he leaves not his
drunkenness, the swearer, liar, cheater, thief, covetous, railers,
or any ungodly persons, they must and shall lie in hell for it, if
they die in this condition; they will not believe you, not credit
you.

Again, tell others that there are many in hell that have lived
and died in their conditions, and so are they like to be, if they
convert not to Jesus Christ, and be found in him, or that there
are others that are more civil and sober men, who, although we
know that their civility will not save them, if we do but tell them
plainly of the emptiness and unprofitableness of that, as to the
saving of their souls, and that God will not accept them, nor love
them, notwithstanding these things, and that if they intend to be
saved, they must be better provided than with such a righteousness
as this; they will either fling away, and come to hear no more,
or else if they do come, they will bring such prejudice with them
in their hearts, that the word preached shall not profit them, it
being mixed not with faith, but with prejudice in them that hear
it (Heb 4:1,2). Nay, they will some of them be so full of anger
that they will break out and call, even those that speak the truth,
heretics; yea, and kill them (Luke 4:25-29). And why so? Because
they tell them, that if they live in their sins that will damn
them; yet if they turn and live a righteous life, according to
the holy, and just, and good law of God, that will not save them.
Yea, because we tell them plainly that unless they leave their
sins and [self] righteousness too, and close in with a naked Jesus
Christ, his blood and merits, and what he hath done, and is now
doing for sinners, they cannot be saved; and unless they do eat
the flesh of the Son of man, and drink his blood, they have no
life abiding in them, they gravel[29] presently, and are offended
at it, as the Jews were with Christ for speaking the same thing
to them (John 6:53,60). And fling away themselves, their souls
and all, by quarrelling against the doctrine of the Son of God,
as indeed they do, though they will not believe they do; and
therefore, he that is a preacher of the Word, had need not only
tell them, but testify to them, again and again, that their sins,
if they continue in them, will damn them, and damn them again.
And tell them again, their living honestly according to the law,
their paying every one their own, their living quietly with their
neighbours, their giving to the poor, their notion of the gospel,
and saying they do believe in Christ, will do them no good at the
general day of judgment. Ha, friends! How many of you are there
at this very day, that have been told once and again of your lost
undone condition, because you want the right, real, and saving
work of God upon your souls! I say, hath not this been told you,
yea, testified unto you from time to time, that your state is
miserable, that yet you are never the better, but do still stand
where you did; some in an open ungodly life, and some drowned in
a self-conceited holiness of Christianity? Therefore, for God's
sake, if you love your souls, consider, and beg of God for Jesus
Christ's sake, that he would work such a work of grace in your
hearts, and give you such a faith in his Son Jesus Christ, that
you may not only have rest here, as you think, not only think your
state safe while you live here, but that you may be safe indeed,
not only here, but also when you are gone, lest you do cry in the
anguish and perplexity of your souls, Send one to my companions
that have been beguiled by Satan as I have been, and so, by going
on, come into this place of torment as I have done.

Again, one thing more is to be observed from these words, Let him
'testify to them, LEST THEY ALSO COME INTO THIS PLACE OF TORMENT.'

Mark, lest they come in. As if he had said, Or else they will come
into this place of torment, as sure as I am here. From whence
observe, that though some souls do for sin fall into the bottomless
pit of hell before their fellows, because they depart this world
before them, yet the other, abiding in the same course, are as
sure to go to the same place as if they were there already. How
so? Because that all are condemned together, they have all fallen
under the same law, and have all offended the same justice, and
must for certain, if they die in that condition, drink as deep,
if not deeper, of the same destruction. Mark, I pray you, what
the Scriptures say, 'He that believeth not, is condemned already'
(John 3:18).

He is condemned as well as they, having broken the same law
with them; if so, then what hinders but they will partake of the
same destruction with them? Only the one hath not the law yet so
executed upon them, because they are here; the other have had the
law executed upon them, they are gone to drink that which they
have been brewing, and thou art brewing that in this life which
thou must certainly drink.[30] The same law, I say, is in force
against you both, only he is executed and thou art not. Just as if
there were a company of prisoners at the bar, and all condemned to
die; what, because they are not all executed in one day, therefore
shall they not be executed at all? Yes, the same law that executed
its severity upon the parties now deceased, will for certain be
executed on them that are alive in its appointed time. Even so it
is here, we are all condemned by nature; if we close not in with
the grace of God by Jesus Christ, we must and shall be destroyed
with the same destruction; and 'therefore send him,' saith he,
'LEST,' mark, 'lest they also come into this place of torment.

Again, 'Send him to my father's house,' and let him 'testify unto
them, lest they also come into this place of torment.' As if he
had said, It may be he may prevail with them, it may be he may win
upon them, and so they may be kept from hence, from coming into
this grievous place of torment. Observe again, that there is
a possibility of obtaining mercy, if now, I say, now in this day
of grace, we turn from our sins to Jesus Christ; yea, it is more
than possible. And therefore, for thy encouragement, do thou know
for certain, that if thou shalt in this thy day accept of mercy
upon God's own terms, and close with him effectually, God hath
promised, yea, made many promises, that thy soul shall be conducted
safe to glory, and shall for certain escape all the evils that I
have told thee of; aye, and many more than I can imagine. Do but
search the Scriptures, and see how full of consolation they are
to a poor soul that is minded to close in with Jesus Christ. 'Him
that cometh to me,' saith Christ, 'I will in no wise cast out.'
Though he be an old sinner, 'I will in no wise cast him out';
mark, in no wise, though he be a great sinner, I will in no wise
cast him out, if he come to me. Though he have slighted me neve
so many times, and not regarded the welfare of his own soul, yet
let him now come to me, and notwithstanding this, 'I will in no
wise cast him out,' nor throw away his soul (John 6:37). Again,
saith the apostle, 'Now,' mark now, 'is the accepted time, now
is the day of their salvation.' Now here is mercy in good store,
now God's heart is open to sinners; now he will make you welcome;
now he will receive anybody if they do but come to Christ. 'He
that cometh to me,' saith Christ, 'I will in no wise cast out.'
And why? Because 'NOW is the accepted time, now is the day of
salvation' (2 Cor 6:2). As if the apostle had said, If you will
have mercy, have it now, receive it now, close in with it now.

God hath a certain day to hold out his grace to sinners. Now is
the time, now is the day. It is true, there is a day of damnation,
but this is a day of salvation. There is a day coming, wherein
sinners must cry to the mountains to fall on them, to the hills
to cover them from the wrath of God; but now, now is the day in
which he doth hold out his grace. There is a day coming, in which
you will not be admitted to have the privilege of one drop of
water to cool your tongue, if now, I say, if now you slight his
grace and goodness which he holds out to you. Ah, friends, consider
there is now hopes of mercy, but then there will not; now Christ
holds forth mercy unto you, but then he will not (Matt 7:23). Now
there are his servants that do beseech you to accept of his grace,
but if thou lose the opportunity that is put into thine hand,
thou thyself mayest beseech hereafter, and no mercy be given thee.
'And he cried and said, Father Abraham, have mercy on me, and send
Lazarus, that he may dip the tip of his finger in water, and cool
my tongue.' And thee was none given. Therefore let it never be
said of thee, as it will be said of some, 'Wherefore is there a
price in the hand of a fool, seeing he hath no heart to it?' Seeing
he hath no heart to make a good use of it (Prov 17:16). Consider
therefore with thyself, and say, It is better going to heaven
than hell; it is better to be saved than damned; it is better to
be with saints than with damned souls; and to go to God is better
than to go to the devil. Therefore 'seek ye the Lord while he may
be found, and call ye upon him while he is near' (Isa 55:6). Lest
in thy trouble he leave thee to thyself, and say unto thee plainly,
Where I am, thither 'ye cannot come' (John 8:21).

O if they that are in hell might but now again have one such
invitation as this, how would they leap for joy! I have thought
sometimes should God send but one of his ministers to the damned
in hell, and give him commission to preach the free love of God
in Christ extended to them, and held out to them, if now while
it is proffered to them they will accept of his kindness; O how
welcome would they make this news, and close in with it on any
terms! Certainly they would say, we will accept of grace on any
terms in the world, and thank you too, though it cost life and
limbs to boot; we will spare no cost nor charge, if mercy may be
had. But poor souls, while they live here they will not part from
sin, with hell-bred devilish sin. No, they will rather lose their
souls than lose their filthy sins.

But, friend, thou wilt change thy note before it be long, and cry,
O simple wretch that I am that I should damn my soul by sin! It is
true, I have had the gospel preached to me, and have been invited
in. I have been preached to, and have been warned of this; but
'how have I hated instruction, and my heart despised reproof; and
have not obeyed the voice of my teachers, nor inclined mine ear
to them that instructed me' (Prov 5:12,13). O therefore, I say,
poor soul! Is there hope? Then lay thine hand upon thy mouth, and
kiss the dust, and close in with the Lord Jesus Christ, and make
much of his glorious mercy; and invite also thy companions to
close in with the same Lord Jesus Christ, lest one of you do go
to hell beforehand, and expect with grief of heart your companions
to come after; and in the mean time, with anguish of heart, do
sigh and say, O send him to my companions, and let him testify to
them, lest they also come into this place of torment.

[USE AND APPLICATION

Of the Preceding portion of the Parable.]

[31]Now then, from what hath been said, there might many things be
spoken by way of use and application; but I shall be very brief,
and but touch some things, and so wind up. And, First, I shall
begin with the sad condition of those that die out of Christ,
and speak something to that. Secondly, To the latter end of the
parable, which more evidently concerns the Scripture, and speak
somewhat to that.

[First. I shall begin with the sad condition of those that die out
of Christ.]

1. Therefore you see that the former part of the parable contains
a sad declaration of the state of one living and dying out of
Christ; how that they lose heaven for hell, God for the devil,
light for darkness, joy for sorrow. 2. How that they have not so
much as the least comfort from God, who in the time they live here
below neglect coming to him for mercy; not so much as one drop
of cold water. 3. That such souls will repent of their folly,
when repentance will do them no good, or when they shall be past
recovery. 4. That all the comfort such souls are like to have, they
have it in this world. 5. That all their groanings and sighs will
not move God to mitigate in the least his heavy hand of vengeance
that is upon them, for the transgression they have committed against
him. 6. That their sad state is irrecoverable, or they must never,
mark, never come out of that condition. 7. Their desires will not
be hard for their ungodly neighbours. From these things then, I
pray you consider the state of those that die out of Christ Jesus;
yea, I say, consider their miserable state; and think thus with
thyself, Well, if I neglect coming to Christ, I must go to the devil,
and he will not neglect to fetch me away into those intolerable
torments.

Think thus with thyself, What, shall I lose a long heaven for short
pleasure? Shall I buy the pleasures of this world at so dear a
rate as to lose my soul for the obtaining of that? Shall I content
myself with a heaven that will last no longer than my lifetime?
What advantage will these be to me when the Lord shall separate
soul and body asunder, and send one to the grave, the other to
hell, and at the judgment-day, the final sentence of eternal ruin
must be passed upon me?

1. Consider, that the profits, pleasures, and vanities of this world
will not last for ever, but the time is coming, yea, just at the
doors, when they will give thee the slip, and leave thee in the
suds,[32] and in the brambles of all that thou hast done. And
therefore to prevent this,

2. Consider thy dismal state, think thus with thyself, It is true, I
do love my sins, my lusts and pleasures; but what good will they
do me at the day of death and of judgment? Will my sins do me good
then? Will they be able to help me when I come to fetch my last
breath? What good will my profits do me? And what good will my
vanities do, when death says he will have no nay? What good will
all my companions, fellow-jesters, jeerers, liars, drunkards, and
all my wantons do me? Will they help to ease the pains of hell?
Will these help to turn the hand of God from inflicting his fierce
anger upon me? Nay, will not they rather cause God to show me no
mercy, to give me no comfort; but rather to thrust me down in the
hottest place of hell, where I may swim in fire and brimstone.

3. Consider thus with thyself, Would I be glad to have all, every
one of my sins to come in against me, to inflame the justice
of God against me? Would I be glad to be bound up in them as the
three children were bound in their clothes, and to be as really
thrown into the fiery furnace of the wrath of Almighty God as they
were into Nebuchadnezzar's fiery furnace?

4. Consider thus, Would I be glad to have all, and every one of
the ten commandments, to discharge themselves against my soul? The
first saying, Damn him, for he hath broken me; the second saying,
Damn him, for he hath broken me, &c. Consider how terrible this
will be, yea, more terrible than if thou shouldest have ten of
the biggest pieces of ordnance in England to be discharged against
thy body, thunder, thunder, one after another! Nay, this would not
be comparable to the reports that the law, for the breach thereof,
will give against thy soul; for those can but kill the body, but
these will kill both body and soul; and that not for an hour, a
day, a month, or a year, but they will condemn thee for ever.

Mark, it is for ever, for ever. It is into everlasting damnation,
eternal destruction, eternal wrath and displeasure from God,
eternal gnawings of conscience, eternal continuance with devils.
O consider, it may be the thought of seeing the devil doth now
make thine hair to stand right up on thine head. O but this, to be
damned, to be among all the devils, and that not only for a time,
as I said before, but for ever, to all eternity! This is wonderfully
miserable, ever miserable; that no tongue of man, no, nor of angels,
is able to express it.

5. Consider much with thyself, Not only my sins against the law
will be laid to my charge, but also the sins I have committed in
slighting the gospel, the glorious gospel. These also must come
with a voice against me. As thus, Nay, he is worthy to be damned,
for he rejected the gospel, he slighted the free grace of God
tendered in the gospel; how many times was thou, damned wretch,
invited, intreated, beseeched to come to Christ, to accept of
mercy, that thou mightest have heaven, thy sins pardoned, thy soul
saved, and body and soul glorified, and all this for nothing but
the acceptance, and through faith forsaking those imps of Satan,
which by their embracements have drawn thee downward toward the
gulf of God's eternal displeasure? How often didst thou read the
promises, yea, the free promises of the common salvation! How oft
didst thou read the sweet counsels and admonitions of the gospel,
to accept of the grace of God! But thou wouldst not, thou regardest
it not, thou didst slight all.

Second. As I would have thee to consider the sad and woeful state
of those that die out of Christ, and are past all recovery, so
would I have thee consider the many mercies and privileges thou
enjoyest above some, peradventure, of thy companions that are
departed to their proper place. As,

1. Consider, thou hast still the thread of thy life lengthened,
which for thy sins might seven years ago, or more, have been cut
asunder, and thou have dropped down amongst the flames.

2. Consider the terms of reconciliation by faith in Christ are still
proffered unto thee, and thou invited, yea, entreated to accept
of them.

3. Consider the terms of reconciliation are but--bear with me though
I say but--only to believe in Jesus Christ, with that faith that
purifies the heart, and enables thy soul to feed on him effectually,
and be saved from this sad state.

4. Consider the time of thy departure is at hand, and the time is
uncertain, and also that for ought thou knowest the day of grace
may be past to thee before thou diest, not lasting so long as thy
uncertain life in this world. And if so, then know for certain that
thou art as sure to be damned as if thou wast in hell already; if
thou convert not in the meanwhile.

5. Consider it may be some of thy friends are giving all diligence
to make their calling and election sure, being resolved for heaven,
and thou thyself endeavourest as fast to make sure of hell, as if
resolved to have it; and together with this, consider how it will
grieve thee that while thou wast making sure of hell thy friends
were making sure of heaven; but more of this by and by.

6. Consider what a sad reflection this will have on thy soul, to
see thy friends in heaven, and thyself in hell; thy father in
heaven, and thou in hell; thy mother in heaven, and thou in hell;
thy brother, thy sister, thy children in heaven, and thou in
hell. As Christ said to the Jews of their relations according to
the flesh, so may I say to thee concerning thy friends, 'There
shall be weeping and gnashing of teeth,' when you shall see your
fathers and mothers, brethren and sisters, husbands and wives,
children and kinsfolk, with your friends and neighbours in the
kingdom of heaven, and thou thyself thrust out (Luke 13:27-29).

But again, because I would not only tell thee of the damnable
state of those that die out of Christ, but also persuade thee to
take hold of life, and go to heaven, take notice of these following
things.

(1.) Consider that whatever thou canst do, as to thy acceptance
with God, is not worth the dirt of thy shoes, but is all 'as filthy
rags' (Isa 54:6).

(2.) Consider that all the conditions of the new covenant, as to
salvation, are and have been completely fulfilled by the Lord
Jesus Christ, and that for sinners.

(3.) Consider that the Lord calls to thee, for to receive whatsoever
Christ hath done, and that on free cost (Rev 22:17).

(4.) Consider that thou canst not honour God more than to close
in with his proffers of grace, mercy, and pardon of sin (Rom 4).

Again, that which will add to all the rest, thou shalt have the
very mercy of God, the blood of Christ, the preachers of the
word, together with every sermon, all the promises, invitations,
exhortations, and all the counsels and threatenings of the blessed
word of God. Thou shalt have all thy thoughts, words, and actions,
together with all thy food, thy raiment, thy sleep, thy goods,
and also all hours, days, weeks, months and years, together with
whatsoever else God hath given thee. I say, thy abuse of all these
shall come up in judgment against thy soul; for God will reckon
with thee for everything, whether it be good or bad (Eccl 12:14).

(5.) Nay further, it is so unreasonable a thing for a sinner to
refuse the gospel, that the very devils themselves will come in
against thee, as well as Sodom, that damned crew. May not they, I
say, come in against thee, and say, O thou simple[33] man! O vile
wretch! That had not so much care of thy soul, thy precious soul,
as the beast hath of its young, or the dog of the very bone that
lieth before him. Was thy soul worth so much, and didst thou so
little regard it? Were the thunder-claps of the law so terrible,
and didst thou so slight them? Besides, was the gospel so freely, so
frequently, so fully tendered to thee, and yet hast thou rejected
all these things? Hast thou valued sin at a higher rate than thy
soul, than God, Christ, angels, saints, and communion with them
in eternal blessedness and glory? Wast thou not told of hell-fire,
those intolerable flames? Didst thou never hear of the intolerable
roarings of the damned ones that are therein? Didst thou never
hear or read that doleful saying in Luke 16, how the sinful man
cries out among the flames, 'One drop of water to cool my tongue?'
Thus, I say, may the very devils, being ready to go with thee into
the burning furnace of fire and brimstone, though not for sins of
so high a nature as thine, trembling say, O that Christ had died
for devils, as he died for man! And, O that the gospel had been
preached to us as it hath been to thee! How would we have laboured
to have closed in with it! But woe be to us, for we might never
have it proffered; no, not in the least, though we would have
been glad of it. But you, you have it proffered, preached, and
proclaimed unto you (Prov 8:4). Besides, you have been intreated,
and beseeched to accept of it, but you would not. O simple fools!
that might have escaped wrath, vengeance, hell-fire, and that to
all eternity, and had no heart at all to do it.

(6.) May not the messengers of Jesus Christ also come in with a
shrill and terrible note against thy soul, when thou standest at
the bar of God's justice, saying, Nay, thou ungodly one, how often
hast thou been forewarned of this day? Did we not sound an alarm
in thine ears, by the trumpet of God's word day after day? How
often didst thou hear us tell thee of these things? Did we not tell
thee sin would damn thy soul? Did we not tell thee that without
conversion there was no salvation? Did we not tell thee that they
who loved their sins should be damned at this dark and gloomy
day, as thou art like to be? Yea, did we not tell thee that God,
out of his love to sinners, sent Christ to die for them, that they
might, by coming to him, be saved? Did not we tell thee of these
things? Did we not run, ride, labour, and strive abundantly, if
it might have been, for the good of thy soul, though now a damned
soul? Did we not venture our goods, our names, our lives? Yea, did
we not even kill ourselves with our earnest intreaties of thee to
consider of thine estate, and by Christ to escape this dreadful
day? O sad doom! When thou shalt be forced full sore against thy
will to fall under the truth of this judgment, saying, O 'How have
I hated instruction, and how hath my heart despised reproof!' for,
indeed, 'I have not obeyed the voice of my teachers, nor inclined
mine ear to them that instructed me' (Prov 5:12,13).

(7.) May not thy father, thy mother, thy brother, thy sister, thy
friend, &c., appear with gladness against thee at the terrible
day, saying, O thou silly wretch! how rightly hath God met with
thee! O how righteously doth his sentence pass upon thee! Remember
thou wouldst not be ruled nor persuaded in thy lifetime. As thou
didst not care for us and our admonitions then, so neither do
we care for thy ruin, terror, and damnation now. No, but we will
stand on God's side in sentencing of thee to that portion which
the devils must be partakers of. 'The righteous shall rejoice
when he seeth the vengeance, he shall wash his feet in the blood
of the wicked' (Psa 58:10). O sad! It is enough to make mountains
tremble, and the rocks rend in pieces, to hear this doleful sound.
Consider these things, and if thou wouldst be loth to be in this
condition, then have a care of living in sin now. How loth wilt
thou be to be thrust away from the gates of heaven! And how loth
wilt thou be to be deprived of the mercy of God! How unwillingly
wilt thou set foot forward towards the lake of fire! Never did
malefactor so unwillingly turn off the ladder when the halter
was about his neck, as thou will turn from God to the devil, from
heaven to hell, when the sentence is passed upon thy soul.

O how wilt thou sigh and groan! How willingly wouldst thou hide
thyself, and run away from justice! But alas! as it is with them
that are on the ladder ready to be executed, so it will be with
thee. They would fain run away, but there are many halbert-men[34]
to stay them. And so the angels of God will beset thee round,
I say round on every side; so that thou mayest indeed look, but
run thou canst not. Thou mayest wish thyself under some rock, or
mountain (Rev 6:15,16), but how to get under, thou knowest not.

O how unwilling wilt thou be to let thy father go to heaven without
thee! thy mother or friends, &c., go to heaven without thee! How
willingly wouldst thou hang on them, and not let them go! O father!
cannot you help me? Mother, cannot you do me some good? O how loth
am I to burn and fry in hell, while you are singing in heaven!
But alas! the father, mother, or friends reject them, slight them,
and turn their backs upon them, saying, You would have none of
heaven in your lifetime, therefore you shall have none of it now.
You slighted our counsels then, and we slight your tears, cries, and
condition now. What sayest thou, sinner? Will not this persuade
thine heart, nor make thee bethink thyself? This is now before thou
fall into that dreadful place, that fiery furnace. But O consider
how dreadful the place itself, the devils themselves, the fire
itself will be! And this at the end of all, Here thou must lie
for ever! Here thou must fry for ever, and for ever! This will
be more to thee than any man with tongue can express, or with pen
can write. There is none that can, I say, by the ten thousandth
part, discover the state and condition of such a soul.

I shall conclude this, then, with A FEW CONSIDERATIONS OF
ENCOURAGEMENT.

[First Encouragement.] Consider, for I would fain have thee come
in, sinner, that there is way made by Jesus Christ for them that
are under the curse of God, to come to this comfortable and blessed
state of Lazarus I was speaking of. See Ephesians 2.

[Second Encouragement.] Consider what pains Christ Jesus took for
the ransoming of thy soul from all the curses, thunder-claps, and
tempests of the law; from all the intolerable flames of hell; from
that soul-sinking appearance of thy person, on the left hand, before
the judgment-seat of Christ Jesus, from everlasting fellowship,
with innumerable companies of yelling and soul-amazing devils, I
say, consider what pains the Lord Jesus Christ took in bringing
in redemption for sinners from these things.

'In that though he was rich, yet he became poor, that ye, through
his poverty, might be' made 'rich' (2 Cor 8:9). He laid aside
his glory (John 17), and became a servant (Phil 2:7). He left the
company of angels, and encountered with the devil (Luke 4; Matt
4). He left heaven's ease for a time, to lie upon hard mountains
(Luke 6:12; John 8:1). In a word, he became poorer than they that
go with flail and rake; yea, than the very birds or foxes, and all
to do thee good. Besides, consider a little of these unspeakable
and intolerable slightings and rejections, and the manifold abuses
that came from men upon him. How he was falsely accused, being a
sweet, harmless, and undefiled lamb. How he was undervalued, so
that a murderer was counted less worthy of condemnation than he.
Besides, how they mocked him, spit on him, beat him over the head
with staves, had the hair plucked from his cheeks. 'I gave my back
to the smiters,' saith he, 'and my cheeks to them that plucked off
the hair; I hid not my face from shame and spitting' (Isa 50:6).
His head crowned with thorns, his hands pierced with nails, and
his side with a spear; together with how they used him, scourged
him, and so miserably misusing him, that they had even spent him
in a great measure before they did crucify him; insomuch that
there was another fain to carry his cross. Again,

[Third Encouragement.] Not only this, but lay to heart a little
what he received from God, his dear Father, though he were his
dear and tender Son.

1. In that he did reckon[35] him the greatest sinner and rebel in
the world. For he laid the sins of thousands, and ten thousands,
and thousands of thousands of sinners to his charge (Isa 53). And
caused him to drink the terrible cup that was due to them all;
and not only so, but did delight in so doing. 'For it pleased the
LORD to bruise him.' God dealt indeed with his son, as Abraham
would have deal with Isaac; ay, and more terribly by ten thousand
parts. For he did not only tear his body like a lion, but made
his soul an offering for sin. And this was not done feignedly,
but really--for justice called for it, he standing in the room of
sinners. Witness that horrible and unspeakable agony that fell on
him suddenly in the garden, as if all the vials of God's unspeakable
scalding vengeance had been cast upon him all at once, and all
the devils in hell had broken loose from thence at once to destroy
him, and that for ever; insomuch that the very pangs of death seized
upon him in the same hour. For, saith he, 'My soul is exceeding
sorrowful' and 'sore amazed,' even 'unto death' (Mark 14:34).

2. Witness also that strange kind of sweat that trickled down his
most blessed face, where it is said: 'And he sweat, as it were,
great drops' or clodders 'of blood,' trickling 'down to the ground.'
O Lord Jesus! what a load didst thou carry! What a burden didst
thou bear of the sins of the world, and the wrath of God! O thou
didst not only bleed at nose and mouth with the pressure that
lay upon thee, but thou wast so pressed, so loaden, that the pure
blood gushed through the flesh and skin, and so ran trickling
down to the ground. 'And his sweat was as it were great drops of
blood,' trickling or 'falling down to the ground' (Luke 22:44).
Canst thou read this, O thou wicked sinner, and yet go on in sin?
Canst thou think of this, and defer repentance one hour longer?
O heart of flint! yea, harder. O miserable wretch! What place in
hell will be hot enough for thee to have thy soul put into, if
thou shalt persist or go on still to add iniquity to iniquity.

3. Besides, his soul went down to hell, and his body to the bars
of the grave (Psa 16:10; Acts 2:31). And had hell, death, or the
grave, been strong enough to hold him, then he had suffered the
vengeance of eternal fire to all eternity. But, O blessed Jesus!
how didst thou discover thy love to man in thy thus suffering!
And, O God the Father! how didst thou also declare thy purity
and exactness of thy justice, in that, though it was thine only,
holy, innocent, harmless, and undefiled Son Jesus, that did take
on him our nature, and represent our persons, answering for our
sins, instead of ourselves! Thou didst so wonderfully pour out
thy wrath upon him, to the making of him cry out, 'My God, my God,
why hast thou forsaken me?' And, O Lord Jesus! what a glorious
conquest hast thou made over the enemies of our souls, even wrath,
sin, death, hell, and devils, in that thou didst wring thyself from
under the power of them all! And not only so, but hast led them
captive which would have led us captive; and also hast received
for us that glorious and unspeakable inheritance that 'eye hath
not seen, nor ear heard, neither have entered into the heart of
man' to conceive; and also hast given thine some discovery thereof
through thy Spirit.

And now, sinner, together with this consider,

4. That though Jesus Christ hath done all these things for sinners,
yet the devils make it their whole work, and continually study
how they may keep thee and others from enjoying of these blessed
privileges that have been thus obtained for sinners by this sweet
Jesus. He labours, I say, (1.) To keep thee ignorant of thy state
by nature. (2.) To harden thy heart against the ways of God. (3.)
To inflame they heart with love to sin and the ways of darkness.
And, (4.) To get thee to continue herein. For that is the way, he
knows, to get thee to be a partaker with him of flaming hell-fire,
even the same that he himself is fallen into, together with the
rest of the wicked world, by reason of sin. Look to it therefore.

[Fourth Encouragement.] But now, in the next place, a word of
encouragement to you that are the saints of the Lord.

1. Consider what a happy state thou art in that hast gotten the
faith of the Lord Jesus into thy soul; but be sure thou have it,
I say, how safe, how sure, how happy art thou! For when others
go to hell, thou must go to heaven; when others go to the devil,
thou must go to God; when as others go to prison, thou must be
set at liberty, at ease, and at freedom; when others must roar for
sorrow of heart, then thou shalt also sing for the joy of heart.

2. Consider thou must have all thy well-spent life to follow thee
instead of all thy sins and the glorious blessings of the gospel
instead of the dreadful curses and condemnations of the law; the
blessing of the father, instead of a fiery sentence from the judge.

3. Let dissolution come when it will, it can do thee no harm;
for it will be but only a passage out of a prison into a palace;
out of a sea of troubles into a haven of rest; out of a crowd of
enemies, to an innumerable company of true, loving, and faithful
friends; out of shame, reproach, and contempt, into exceeding great
and eternal glory. For death shall not hurt thee with his sting,
nor bite thee with his soul-murdering teeth; but shall be a welcome
guest to thee, even to thy soul, in that it is sent to free thee
from thy troubles which thou art in whilst here in this world
dwelling in the tabernacle of clay.

4. Consider however it goes with friends and relations, yet it will
go well with thee (Eccl 8:12). However it goes with the wicked,
yet 'surely I know'; mark, 'yet surely I know,' saith he, 'that
it shall be well with them that fear God, which fear before him.'
And therefore let this,

(1.) In the first place, cause thee cheerfully to exercise thy patience
under all the calamities, crosses, troubles, and afflictions that
may come upon thee; and, by patient continuance in well-doing, to
commit both thyself and thine affairs and actions into the hands
of God, through Jesus Christ, as to a faithful Creator, who is
true in his word, and loveth to give unto thee whatsoever he hath
promised to thee.

(2.) And, therefore, to encourage thee while thou art here with
comfort to hold on for all thy crosses in this thy journey, be
much in considering the place that thou must go into so soon as
dissolution comes. It must be into heaven, to God the judge of
all, to an innumerable company of angels, to the spirits of just
men made perfect, to the general assembly and church of the first-born,
whose names are written in heaven, and to Jesus, to the redeemer,
who is the mediator of the new covenant, and to the blood of
sprinkling, that speaks better things for thee than Abel's did
for Cain (Heb 11:22-24).

(3.) Consider that when the time of the dead that they shall be
raised is come, then shall thy body be raised out of the grave
and be glorified, and be made like to Jesus Christ (Phil 3:21).
O excellent condition!

(4.) When Jesus Christ shall sit on the throne of his glory you
also shall sit with him, even when he shall sit on the throne of
his glory. O will not this be glorious, that when thousands, and
thousands of thousands shall be arraigned before the judgment-seat
of Christ, then for them to sit with him upon the throne, together
with him to pass the sentence upon the ungodly (1 Cor 6:2,3). Will
it not be glorious to enjoy those things that eye hath not seen,
nor ear heard, neither hath entered into the heart of man to
conceive?

Will it not be glorious to have this sentence, 'Come, ye blessed
of my Father, inherit the kingdom prepared for you from the
foundation of the world?' Will it not be glorious to enter then
with the angels and saints into that glorious kingdom? Will it
not be glorious for thee to be in glory with them, while others
are in unutterable torments? O then, how will it comfort thee to
see thou hast not lost that glory; to think that the devil hath
not got thy soul, that thy soul should be saved, and that not from
a little, but from an exceeding danger;[36] not with a little,
but a great salvation. O, therefore, let the saints be joyful in
glory, let them triumph over all their enemies. Let them begin
to sing heaven upon earth, triumph before they come to glory,
salvation, even when they are in the midst of their enemies, for
'this honour have all his saints' (Psa 149:9).

Verse 29.--'Abraham said unto him, They have Moses and the prophets,
let them hear them.'

In the verses foregoing you see there is a discovery of the lamentable
state of the poor soul that dies out of Christ, and the special
favour of God. And also how little the glorious God of heaven doth
regard and take notice of their most miserable condition.

Now in this verse he doth magnify the word which was spoken to
the people by the prophets and apostles, 'They have Moses and the
prophets, let them hear them.' As if he should say, thou askest
me that I should send Lazarus back again into the world to preach
to them that live there, that they might escape that doleful
place that thou art in. What needs that? Have they not Moses and
the prophets? Have they not had my ministers and servants sent
unto them and coming as from me? I sent Enoch and Noah, Moses and
Samuel. I sent David, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea,
and the rest of the prophets, together with Peter, Paul, John,
Matthew, James, Jude, with the rest; 'Let them hear them.' What
they have spoken by divine inspiration I will own, whether it be
for the damnation of those that reject, or the saving of them that
receive their doctrine. And, therefore, what need have they that
one should be sent unto them in another way? 'They have Moses and
the prophets, let them hear them.' Let them receive their word,
close in with the doctrine declared by them. I shall not at this
time speak anything to that word 'Abraham,' having touched upon
it already; but shall tell you what is to be understood by these
words, 'They have Moses and the prophets, let them hear them.'
The things that I shall observe from hence are these:--

[First.] That the scriptures spoken by the holy men of God are a
sufficient rule to instruct to salvation them that do assuredly
believe and close in with what they hold forth. 'They have Moses
and the prophets, let them hear them.' That is, if they would
escape that doleful place, and be saved indeed from the intolerable
pains of hell-fire, as they desire, they have that which is sufficient
to counsel them. 'They have Moses and the prophets'; let them be
instructed by them, 'Let them hear them.' For 'all scripture is
given by inspiration of God, and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness'; why?
'That the man of God may be perfect, thoroughly furnished unto
all good works' (2 Tim 3:16,17). Do but mark these words, 'All
scripture is profitable.' ALL; take it where you will, and in what
place you will, 'All is profitable': For what? 'That the man of
God,' or he that is bound for heaven, and would instruct others
in their progress thither.

It is profitable to instruct him, in case he be ignorant; to reprove
him, in case he transgress; to correct him, if he hath need of it;
to confirm him, if he be wavering. It is profitable for doctrine,
and all this in a very righteous way--that the poor soul may not
only be helped, but thoroughly furnished, not only to some, but
to all good works. And when Paul would counsel Timothy to stick
close to the things that are sound and sure, presently he puts
him upon the scripture, saying, 'From a child thou hast known the
holy scriptures, which are able to make thee wise unto salvation,
through faith which is in Christ Jesus.' The scripture holds forth
God's mind and will, of his love and mercy towards man, and also
the creature's carriage towards him from first to last; so if thou
wouldst know the love of God in Christ to sinners, then 'search
the scriptures, for they are they which testify of him.'

Wouldst thou know what thou art, and what is in thine heart? Then
search the Scriptures and see what is written in them (Rom 1:29-31,
3:9-18; Jer 17:9; Gen 6:5, 8:21; Eph 4:18, with many others). The
Scriptures, I say, they are able to give a man perfect instruction
into any of the things of God necessary to faith and godliness,
if he hath but an honest heart seriously to weigh and ponder the
several things contained in them. As to instance in things more
particular for the further clearing up of this. And first, if we
come to the creation of the world.

Wouldst thou know somewhat concerning that? Then read Genesis 1
and 2, and compare them with Psalm 33:6; also Isaiah 66:2; Proverbs
8 towards the end.

Wouldst thou know whether he made them of something or nothing?
Read Hebrews 11:3.

Wouldst thou know whether he put forth any labour in making them,
as we do in making things? Read Psalm 33:9.

If thou wouldst know whether man was made by God corrupt or upright,
read Ecclesiastes 7:29; Genesis 1:10, 18, 25, 31.

Wouldst thou know where God did place man after he had made him?
Read Genesis 2:15.

Wouldst thou know whether that man did live there all his time or
not? Then read Genesis 3:23, 24.

If thou wouldst know whether man be still in that state by nature
that God did place him in? Then read Ecclesiastes 7:29, and compare
it with Romans 5:16; Ephesians 2:1-3. 'God made men upright, but
they have sought out many inventions.'

If thou wouldst know whether the man were first beguiled, or the
woman that God made an help-mate for him? Read Genesis 3:6, and
compare with 1 Timothy 2:14.

Wouldst thou know whether God looked upon Adam's eating [the fruit
of] the forbidden tree to be sin or no? Read Romans 5:12-15, and
compare it with Genesis 3:17.

Wouldst thou know whether it were the devil who beguiled them, or
whether it was a natural serpent, such as do haunt the desolate
places? Read Genesis 3:13, with Revelation 20:1-3.

Wouldst thou know whether that sin be imputed to us? Read Romans
5:12-15, and compare it with Ephesians 2:2.

Wouldst thou know whether man was cursed for his sin? Read Galatians
3:10; Romans 5:15.

Wouldst thou know whether the curse did fall on man, or on the
whole creation with him? Compare Genesis 3:17, with Romans 8:20-22.

Wouldst thou know whether man be defiled in every part of him by
the sin he hath committed? Then read Isaiah 1:6.

Wouldst thou know man's inclination so soon as he is born? Read
Psalm 58:3. 'The wicked are estranged from the womb; they go astray
as soon as they be born.'

Wouldst thou know whether man once fallen from God by transgression,
can recover himself by all he can do? Then read Romans 3:20,23.

Wouldst thou know whether it be the desire of the heart of man by
nature, to follow God in his own way or no? Compare Genesis 6:5,
and Genesis 8:21, with Hosea 11:7.

Wouldst thou know how God's heart stood affected toward man before
the world began? Compare Ephesians 1:4, with 2 Timothy 1:9.

Wouldst thou know whether sin were sufficient to draw God's love
from his creatures? Compare Jeremiah 3:7, and Micah 7:18, with
Romans 5:6-8.

Wouldst thou know whether God's love did still abide towards his
creatures for anything they could do to make him amends? Then read
Deuteronomy 11:5-8.

Wouldst thou know how God could still love his creatures, and do
his justice no wrong? Read Romans 3:24-26. 'Being justified freely
by his grace, through the redemption that is in Christ Jesus; whom
God hath set forth to be a propitiation' for sin, 'through faith
in his blood, to declare his righteousness for the remission of
sins that are past, through the forbearance of God. To declare,
I say, at this time his righteousness, that he might be just, and
the justifier of him which believeth in Jesus.'

That is, God having his justice satisfied in the blood, and
righteousness, and death of his own Son Jesus Christ for the sins
of poor sinners, he can now save them that come to him, though
never so great sinners, and do his justice no wrong, because it
hath had a full and complete satisfaction given it by that blood
(1 John 1:7,8).

Wouldst thou know who he was, and what he was, that did out of
his love die for sinners, then compare John 3:16, 17,; Romans 5:8,
with Isaiah 9:6.

Wouldst thou know whether this Saviour had a body of flesh and
bones before the world was, or took it from the Virgin Mary? Then
read Galatians 4:4.

Wouldst thou know whether he did in that body bear all our sins,
and where? Then read 1 Peter 2:24. 'Who bare our sins in his own
body on the tree.'

Wouldst thou know whether he did rise again after he was crucified,
with the very same body? Then read Luke 24:38-41.

Wouldst thou know whether he did eat or drink with his disciples
after he rose out of the grave? Then read Luke 24:42, and Acts
10:41.

If thou wouldst be persuaded of the truth of this, that that very
body is now above the clouds and stars, read Acts 1:9-11, and Luke
24 toward the end.

If thou wouldst know that the Quakers hold an error that say the
body of Christ is within them;[37] consider the same scripture.

Wouldst thou know what that Christ that died for sinners is doing
in that place whither he is gone? Then read Hebrews 7:24.

Wouldst thou know who shall have life by him, read 1 Timothy 1:14,
15, and Romans 5:6-8, which say, 'Christ died' for sinners, 'for
the ungodly.'

Wouldst thou know whether they that live and die in their sins
shall go to heaven or not? Then read 1 Corinthians 6:10; Revelation
21:8, 27, which saith, 'They shall have their part in the lake
which burneth with fire and brimstone.'

Wouldst thou know whether man's obedience will obtain that Christ
should die for them, or save them? Then read Mark 2:17; Romans
5:6, 7.

Wouldst thou know whether righteousness, justification, and
sanctification do come through the virtue of Christ's blood?
Compare Romans 5:9 with Hebrews 12:12.

Wouldst thou know whether natural man can abstain from the outward
act of sin against the law, merely by a principle of nature? Then
compare well Romans 2:14, with Philippians 3:6.

Wouldst thou know whether a man by nature may know something of
the invisible things of God? Compare seriously Romans 1:20, 21
with 2:14, 15.

Wouldst thou know how far a man may go on in a profession of the
gospel, and yet fall away? Then read Hebrews 6:4-6. 'They may taste
the good Word of God, and the powers of the world to come.' They
may taste 'the heavenly gift, and be partakers of the Holy Ghost,'
and yet so fall as never to be recovered, or renewed again unto
repentance. See also Luke 13.

Wouldst thou know how hard it is to go to heaven? Read Matthew
7:13, 14; Luke 13:24.

Wouldst thou know whether a man by nature be a friend to God, or
an enemy? Then read Romans 5:10; Colossians 1:21.

Wouldst thou know what, or who they are that shall go to heaven?
Then read John 3:3-7, and 2 Corinthians 5:17. Also, wouldst thou
know what a sad thing it is for any to turn their backs upon the
gospel of Jesus Christ? then read Hebrews 10:28, 29, and Mark
16:16.

Wouldst thou know what is the wages of sin? Then read Romans 6:23.
['The wages of sin is death.']

Wouldst thou know whither those do go that die unconverted to the
faith of Christ? Then read Psalm 9:17, and Isaiah 14:9.

Reader, here might I spend many sheets of paper, yea, I might upon
this subject write a very great book, but I shall now forbear,
desiring thee to be very conversant in the Scriptures, 'for they
are they which testify of Jesus Christ' (John 5:39). The Bereans
were counted noble upon this account: 'These were more noble than
those in Thessalonica, in that they received the Word with all
readiness of mind, and searched the scriptures daily,' &c. (Acts
17:11). But here let me give thee one caution, that is, have a
care that thou do not satisfy thyself with a bare search of them,
without a real application of him whom they testify of to thy
soul, lest instead of faring the better for thy doing this work,
thou dost fare a great deal the worse, and thy condemnation be
very much heightened, in that though thou didst read so often the
sad state of those that die in sin, and the glorious estate of
them that close in with Christ, yet thou thyself shouldest be such
a fool as to lose Jesus Christ, notwithstanding thy hearing, and
reading so plentifully of him.

'They have Moses and the prophets, let them hear them.'

As if he should say, what need have they that one should be sent
to them from the dead? Have they not Moses and the prophets? Hath
not Moses told them the danger of living in sin? (Deut 27:15-26,
28:15-68, 29:18-22). Hath he not there told them, what a sad
state those persons are in that deceive themselves with the deceit
of their hearts, saying they shall have peace though they follow
their sins, in these words: 'And when he heareth the words of
this curse, he blesseth himself in his heart, saying, I shall have
peace though I' go on, or 'walk in the imagination of mine heart,
to add drunkenness to thirst. The Lord will not spare him, but
then the anger of the Lord and his jealousy shall smoke against
that man, and all the curses that are written in this book shall
lie upon him, and the LORD shall blot out his name from under
heaven.'

Again, Did not Moses write of the Saviour that was to come afterwards
into the world? (Deut 18:18). Nay, have not all the prophets from
Samuel, with all those that follow after, prophesied, and foretold
these things? Therefore what need have they that I should work
such a miracle, as to send one from the dead unto them? 'They have
Moses and the prophets, let them hear them.'

[Second.] From whence observe again, that God doth honour the
writings of Moses and the prophets, as much, nay more, than if one
should rise from the dead: 'Should not a people seek unto their
God?' What, seek 'for the living among the dead? To the law, and
to the testimony,' saith God, 'if they speak not according to this
word, it is because there is no light in them' (Isa 8:19,20). And
let me tell you plainly, I do believe that the devil knows this
full well, which makes him labour to beget in the hearts of his
disciples and followers light thoughts of them; and doth persuade
them, that even a motion from their own beguiled conscience, or
from his own wicked spirit, is to be observed and obeyed before
them. When the very apostle of Jesus Christ, though he heard a
voice from the excellent glory, saying, 'This is my beloved Son,'
&c., yet writing to the churches, he commends, the writing of
the prophets before it, saying, 'We have also a more sure word
of the prophets, to which ye do well to take heed,' &c. (2 Peter
1:17-19).[38] Now if thou doubtest whether that place be meant the
scriptures, the words of the prophets or no, read but the next
verse, where he addeth for a certain confirmation thereof, these
words, 'Knowing this first, that no prophecy of the Scripture is
of any private interpretation. For the prophecy came not in old
time by the will of man, but holy men of God spake as they were
moved by the Holy Ghost.'

And therefore what a sad thing is it for those that go about to
disown the Scriptures! I tell you, however they may slight them
now, yet when they come into hell, they will see their folly:
'They have Moses and the prophets, let them hear them.'

Further, who are they that are so tossed to and fro, with the
several winds of doctrine that have been broached in these days,
but such for the most part, as have had a light esteem of the
scriptures; for the ground of error, as Christ saith, is because
they know not them (Mark 12:24). And indeed, it is just with God
to give them over to follow their own dark blinded consciences,
to be led into errors, that they might be damned into hell, who
did not believe that the things contained in the Scripture were
the truth, that they might be saved and go to heaven. I cannot
well tell how to have done speaking for, and on the Scriptures'
side; only this I consider, a word is enough to the wise; and
therefore I shall commit these things into the hands of them that
are of God; and as for the rest, I shall say to them, rather than
God will save them from hell with the breach of his holy Word, if
they had a thousand souls apiece, God would destroy them all; for
'the Scripture cannot be broken' (John 10:35).

Verse 30.--'And he said, Nay, Father Abraham; but if one went unto
them from the dead, they will repent.'

The verse before, you know, as I told you, it was part of an
answer to such as lose their souls; so it is a vindication of the
Scriptures of Moses and the prophets, 'They have Moses and the
prophets, let them hear them.'

Now this verse is an answer to what was said in the former; and
such an one as hath in it a rejection of the former answer. 'Nay,
father Abraham.' Nay, saith he, do not say so, do not put them
off with this; send one from the dead, and then there will be some
hopes. It is true thou speakest of the Scripture, of Moses and
the prophets, and sayest, 'let them hear them'; but these things
are not so well as I could wish, I had rather thou wouldst send
one from the dead. In these words therefore, Nay, father Abraham,
there is a repulse given; nay, let it not be so; nay, I do not
like of that answer. Hear Moses and the prophets, nay. The same
expression is used by Christ, Luke 13:2, 3. Think you that they
upon whom the tower of Siloam fell, were sinners above others? 'I
tell you nay; but except ye repent, ye shall all likewise perish.'
So here, Nay, father Abraham, &c.

By this word Nay, therefore, is signified a rejecting the first
answer.

Now observe, I pray you, the reason why he says Nay, is, because
God doth put over all those that will be saved, to observe and
receive the truth contained in Scripture, and believe that. To
have a high esteem of them, and to love and search them, as Christ
saith, 'Search the Scriptures,' for 'they are they which testify
of me' (John 5:39). But the damned say, Nay; as if he had said,
This is the thing. To be short, my brethren are unbelievers, and
do not regard the Word of God. I know it by myself, for when I was
in the world, it was so with me; many a good sermon did I hear,
many a time was I admonished, desired, entreated, beseeched,
threatened, forewarned of what I now suffer; but alas! I was
ignorant, self-conceited, surly, obstinate, and rebellious. Many
a time the preacher told hell would be my portion, the devil would
wreck his malice on me; God would pour on me his sore displeasure;
but he had as good have preached to the stock, to the post,
to the stones I trod on; his words rang in mine ears, but I kept
them from mine heart. I remember he alleged many a Scripture, but
those I valued not; the Scriptures, thought I, what are they? A
dead letter, a little ink and paper, of three or four shillings'
price.[39] Alas! What is the Scripture? Give me a ballad, a
news-book, George on horseback, or Bevis of Southampton; give me
some book that teaches curious arts, that tells of old fables;[40]
but for the holy Scriptures I cared not. And as it was with me
then, so it is with my brethren now, we were all of one spirit,
loved all the same sins, slighted all the same counsels, promises,
encouragements and threatenings of the Scriptures; and they are
still, as I left them, still in unbelief, still provoking God,
and rejecting good counsel, so hardened in their ways, so bent to
follow sin, that let the Scriptures be showed to them daily, let
the messengers of Christ preach till their hearts ache, till they
fall down dead with preaching, they will rather trample it under
foot, and swine-like rend them, than close in with those gentle
and blessed proffers of the gospel.

'Nay, father Abraham, but if one should rise from the dead, they
would repent.' Though they have Moses and the prophets, the
Scriptures, they will not repent and close in with Jesus Christ,
though the Scriptures do witness against them. If therefore there
be any good done to them, they must have it another way. I think,
saith he, it would work much on them 'if one should rise from the
dead.' And this truth indeed is so evident, that ungodly ones have
a light esteem of the Scriptures, that it needs not many strong
arguments to prove it, being so evidently manifested by their every
day's practice, both in words and actions, almost in all things
they say and do. Yet for the satisfaction of the reader, I shall
show you by a scripture or two, though I might show many, that
this was and is true, with the generality of the world. See the
words of Nehemiah in his 9th chapter concerning the children of
Israel, who though the Lord offered them mercy upon mercy, as it
is from verse 19-25, yet verse 26, saith he, 'Nevertheless they
were disobedient' for all thy goodness towards them, 'and rebelled
against thee.' But how? 'And cast thy law behind their backs; slew
thy prophets which testified against them, to turn them to thee,
and they wrought great provocations.'

Observe, 1. They sinned against mercy. And then, 2. They slighted
the law, or Word of God. 3. They slew the prophets that declared
it unto them. 4. The Lord counts it a great provocation. See Hebrews
3:10-19; Zechariah 7:11, 12. 'But they refused to hearken,' saith
he, there of the wicked, 'and pulled away the shoulder, and stopped
their ears, that they should not hear' the law. 'Yea, they made
their hearts' hard as 'an adamant stone, lest they should hear the
law, and the words which the Lord of hosts hath sent' unto them
'in his Spirit by the former prophets,' &c.

Mark, I pray you, here is also, (1.) A refusing to hearken to the
words of the prophets. (2.) That they might so do, they stopped
their ears. (3.) If anything was to be done, they pulled away
their shoulder. (4.) To effect his, they labour to make their
hearts hard as an adamant stone. (5.) And all this, lest they should
hear and close in with Jesus, and live, and be delivered from the
wrath to come. All which things do hold out an unwillingness to
submit to, and embrace the words of God, and so Jesus Christ which
is testified of by them. Many other scriptures I might bring in
for confirmation of the thing, as that in Amos 7:12, 13; also 1
Samuel 2:24, 25; 2 Chronicles 25:15, 16; Jeremiah 7:23-28, 16:12.
Read also seriously that saying in 2 Chronicles 36:15, where
he saith, 'And the Lord God of their fathers sent to them by his
messengers, rising up betimes, because he had compassion on his
people, and on his dwelling-place.' And did they make them welcome?
No, but they mocked the messengers of God, and despised his words.
And was that all? No, they 'misused his prophets.' How long?
'Until the wrath of the Lord arose against them. Till there was
no remedy.' See also Jeremiah 29:19, 25:3-7; Luke 11:49.

And besides, the conversion of almost all men doth bear witness to
the same, both religious and profane persons, in that they daily
neglect, reject, and turn their backs upon the plain testimony of
the Scriptures. As,

First. Take the THREATENINGS laid down in holy writ, and how are
they disregarded? There are but a few places in the Bible but there
are threatenings against one sinner or other; against drunkards,
swearers, liars, proud persons, strumpets, whoremongers, covetous,
railers, extortioners, thieves, lazy persons. In a word, all manner
of sins are reproved, and without faith in the Lord Jesus, there
is a sore punishment to be executed on the committers of them;
and all this made mention of in the Scriptures.

But for all this, how thick, and by heaps, do these wretches walk
up and down our streets?[41] Do but go into the alehouses, and
you shall see almost every room besprinkled with them, so foaming
out their own shame, that it is enough to make the heart of a
saint to tremble, insomuch that they would not be bound to have
society with them any long while for all the world. For as the
ways of the godly are not liked of by the wicked, even so the
ways of the wicked 'are an abomination to the just' (Prov 29:27;
Psa 120:5,6).

1. The Scripture says, 'Cursed is the man that trusteth in man,
and maketh flesh his arm, and whose heart departeth from the LORD'
(Jer 17:5).

And yet how many poor souls are there in the world, that stand
in so much awe and dread of men, and do so highly esteem their
favour, that they will rather venture their souls in the hands of
the devil with their favour, than they will fly to Jesus Christ
for the salvation of their souls? Nay, though they be convinced
in their souls, that the way is the way of God; yet how do they
labour to stifle conviction, and turn their ears away from the
truth, and all because they will not lose the favour of an opposite
neighbour? O! I dare not for my master, my brother, my landlord, I
shall lose his favour, his house of work, and so decay my calling.
O, saith another, I would willingly go in this way, but for my
father, he chides and tells me he will not stand my friend when I
come to want; I shall never enjoy a pennyworth of his goods; he
will disinherit me. And I dare not, saith another, for my husband,
for he will be a railing, and tells me he will turn me out of
doors, he will beat me, and cut off my legs. But I tell you, if
any of these, or any other things be so prevalent with thee now,
as to keep thee from seeking after Christ in his ways, they will
also be so prevalent with God against thee, as to make him cast
off thy soul, because thou didst rather trust man than God; and
delight in the embracing of man rather than in the favour of the
Lord.[42]

2. Again, the Scripture saith, 'He that being often reproved,
hardeneth his neck, shall suddenly be destroyed, and that without
remedy' (Prov 29:1). Yet many are so far from turning, though they
have been convinced of their wretched state a hundred times, that
when convictions or trouble for sin comes on their consciences,
they go on still in the same manner resisting and choking the
same, though remediless destruction be hard at their heels.

3. Again thou hast heard say, 'Except a man be born again,' 'he
cannot enter into the kingdom of God' (John 3:3-7). And yet thou
goest on in a natural state, an unregenerate condition; nay, thou
dost resolve never to turn nor be changed, though hell be appointed
on purpose to swallow up such (Isa 14:9). 'The wicked shall be
turned into hell, and all the nations that forget God' (Psa 9:17).

4. Again, the Scripture saith plainly that he that loveth and
maketh a lie shall have his part 'in the lake which burneth with
fire and brimstone' (Rev 21:8,27). And yet thou art so far from
dreading it, that it is thy delight to jest and jeer, and lie for
a penny, or twopence, or sixpence, again. And also if thou canst
make the rest of thy companions merry, by telling things that are
false, of them that are better than thyself, thou dost not care
a straw. Or if thou hearest a lie from, or of another, thou wilt
tell it, and swear to the truth of it, O miserable!

5. Thou hast heard and read, that 'He that believeth not shall be
damned' (Mark 16:16). And that 'all men have not faith' (2 Thess
3:2). And yet thou dost so much disregard these things, that it is
like thou didst scarce ever so much as examine seriously whether
thou wast in the faith or no; but dost content thyself with the
hypocrite's hope, which at the last God will cut off, and count
it not better than the spider's web (Job 8:13,14), or the house
that is builded on the sands (Luke 6:49). Nay, thou peradventure
dost flatter thyself, and thinkest that thy faith is as good
as the best of them all; when, alas, poor soul, thou mayest have
no saving faith at all; which thou hast not, if thou be not born
again, and made a new creature (2 Cor 2:17).

6. Thou hast heard, that he that neglects God's great salvation
shall never escape his great damnation (Heb 2:3, compared with
Luke 14:24, and Rev 14:19,20). And yet when thou art invited,
intreated, and beseeched to come in, thou wilt make any excuse
to serve the turn (Luke 14:17,18; Rom 12:1; 2 Cor 5:19,20). Nay,
thou wilt be so wicked as to put off Christ time after time,
notwithstanding he is so freely proffered to thee; a little ground,
a few oxen, a farm, a wife, a twopenny matter, a play; nay, the
fear of a mock, a scoff or a jeer, is of greater weight to draw
thee back, than the salvation of thy soul to draw thee forward.

7. And thou hast heard, that whosoever will be a friend of the
world is the enemy of God (James 4:4). But thou regardest not
these things, but contrariwise; rather than thou wilt be out of
the friendship and favour of this world, thou wilt sin against
thine own conscience, and get thyself into favour by fawning and
flattering of the world. Yea, rather than thou wilt go without it,
thou wilt dissemble, lie, backbite thy neighbour, and an hundred
other tricks thou wilt have.

8. You have heard that the day of judgment is near, in which you
and I, all of us, must appear before the tribunal of Jesus Christ,
and there be made to give an account to him that is ready to judge
the quick and the dead; even of all that ever we did, yea, of all
our sins in thought, word, and deed, and shall certainly be damned
for them too, if we close not in with our Lord Jesus Christ,
and what he hath done and suffered for eternal life; and that
not notionally or traditionally, but really and savingly, in the
power, and by the operation of the Spirit, through faith (Eccl
11:9, 12:14; Acts 10:42, 17:30,31; 2 Cor 5:10; Heb 9:27; Rev
20:12). 'And I saw the dead, small and great, stand before God;
and the books were opened: and another book was opened, which
is the book of life, and the dead were judged out of those things
which were written in the books.' There is the book of the creatures,
the book of conscience, the book of the Lord's remembrance, the
book of the law, the book of the gospel (Rom 1:20, compare with
Rom 2:12,15; Rev 6:17; John 12:48).[43] Then 'he shall separate
them one from another, as a shepherd divideth his sheep on the
right hand, but the goats on his left' (Matt 25:30-32). 'And shall
say to them on his right hand, Come, ye blessed' (v 34). But to
the other, go, or 'Depart, ye cursed' (v 41). Yet, notwithstanding
the Scriptures do so plainly and plentifully speak of these things,
alas! who is there that is weaned from the world, and from their
sins and pleasures, to fly from the wrath to come? (Matt 3:7).
Notwithstanding the Scripture saith also that heaven and earth
shall pass away, rather than one jot, or one tittle of the word
shall fail, 'till all be fulfilled,' they are so certain (Luke
21:33; Matt 5:18).

[Second PROMISES.] But leaving the threatenings, let us come to
THE PROMISES, and speak somewhat of them, and you may see how light
men make of them, and how little they set by them, notwithstanding
the mouth of the Lord hath spoken them. As

1. 'Turn,' ye fools, ye scorners, ye simple ones, 'at my reproof';
and 'behold I will pour out my Spirit unto you' (Prov 1:23). And
yet persons had rather be in their foolishness and scorning still,
and had rather embrace some filthy lust, than the holy, undefiled,
and blessed Spirit of Christ, through the promise, though by it,
as many as receive it, 'are sealed unto the day of redemption'
(Eph 4:30), and although he that lives and dies without it, is
none of Christ's (Rom 8:9).

2. God hath said, if thou do but come to him in Christ, 'Though your
sins be as' red as 'scarlet, they shall be as white as snow'; and
he will by no means cast thee away. Compare Isaiah 1:18 with John
6:37. Yet poor souls will not come to Christ that they might have
life (John 5:40), but rather after their hardness and impenitent
heart treasurest up unto themselves wrath against the day of
wrath, and revelation of the righteous judgment of God (Rom 2:5).

3. Christ Jesus hath said in the Word of truth that if any man will
serve and follow him, where he is, 'there shall also his servant
be' (John 12:26). But yet poor souls choose rather to follow sin,
Satan, and the world, though their companions be the devils and
damned souls for ever (Matt 25:41).

4. He hath also said, 'Seek ye first the kingdom of God, and all'
other 'things shall be added.' But let whoso will seek after the
kingdom of heaven first for them; for they will take the first
time, while time serves to get the things of this life. And if it
be so, that they must needs seek after heaven, or else be damned,
they will stay till they have more leisure, or till they can better
attend to it; or till they have other things handsome about them,
or till they are older; when they have little else to do, or when
they come to be sick, and to die. Then, Lord, have mercy upon
them! though it be ten thousand to one but they perish for ever.

For commonly the Lord hath this way to deal with such sinners,
who put him off when he is striving with them, either to laugh at
their calamity, and mock when their fear cometh (Prov 1:26,28). Or
else send them to the gods they have served, which are the devils
(Judg 10:13,14). Go to the gods you have served, and 'let them
deliver you,' saith he; compare this with John 8:44.

5. He hath said, 'There is no man that forsaketh father, or mother,
wife, or children, or lands, for his sake and the gospel's, but
shall have a hundred fold in this world, with persecution, and in
the world to come life everlasting' (Mark 10:29,30).

But men, for the most part, are so far off from believing the
certainty of this, that they will scarce lose the earning of a
penny to hear the Word of God, the gospel of salvation. Nay, they
will neither go themselves, nor suffer others to go, if they can
help it, without threatening to do them a mischief, if it lie in
their way. Nay, further, many are so far from parting from any
worldly gain for Christ's sake, and the gospel's, that they are
still striving, by hook and by crook, as we say, by swearing,
lying, cozening, stealing, covetousness, extortion, oppression,
forgery, bribery, flattery, or any other way to get more, thou
they get together with these, death, wrath, damnation, hell, the
devil, and all the plagues that God can pour upon them. And if
any do not run with them to the same excess of riot, but rather
for all their threats will be so bold and careless, as they call
it, as to follow the ways of God; if they can do no more, yet they
will whet their tongues like a sword to wound them, and do them
the greatest mischief they can, both in speaking against them to
neighbours, to wives, to husbands, to landlords, and raising false
reports of them. But let such take heed lest they be in such a
state, and woeful condition as he was in, who said, in vexation
and anguish of soul, One drop of cold water to cool my tongue.

Thus might I add many things out of the holy Writ, both threatenings
and promises, besides those heavenly counsels, loving reproofs,
free invitations to all sorts of sinners, both old and young, rich
and poor, bond and free, wise and unwise. All which have been,
now are, and is to be feared, as long as this world lasts, will
be trampled under the feet of those swine, I call them not men,
who will continue in the same. But take a review of some of them:--

1. Counsel.

What heavenly counsel is that where Christ saith, 'buy of me gold
tried by the fire, that thou mayest be rich, and white raiment
that thou mayest be clothed, and that the shame of thy nakedness
do not appear' (Rev 3:18). Also that, 'Ho, every one that thirsteth,
come ye to the waters; yea, come, buy wine and milk without money
and without price' (Isa 55:1). 'Hear, and your soul shall live' (v
3). 'Take hold of my strength, that you may make peace with me,
and you shall make peace with me' (Isa 27:5).

2. Instruction.

What instruction is here?

'Hear instruction and be wise, and refuse it not. Blessed is the
man that heareth me,' saith Christ, 'watching daily at my gates,
waiting at the posts of my doors. For whoso findeth me, findeth
life, and shall obtain favour of the Lord' (Prov 8:33-35). Take
heed that no man deceive you by any means. 'Labour not for the meat
which perisheth, but for that meat which endureth unto everlasting
life' (John 6:27). 'Strive to enter in at the strait gate' (Luke
13:24). 'Believe on the Lord Jesus, and thou shalt be saved' (Acts
16:31). 'Believe not every spirit, but try the spirits.' 'Quench
not the Spirit.' 'Lay hold on eternal life.' 'Let your light so
shine before men, that they may see your good works, and glorify
your Father which is in heaven' (Matt 5:16). Take heed, and beware
of hypocrisy; 'watch and be sober,' 'learn of me,' saith Christ,
'come unto me.'

3. Forewarning.

What forewarning is here?

'Because there is wrath, beware lest he take thee away with his
stroke, then a great ransom cannot deliver thee' (Job 36:18). 'Be
ye not mockers, lest your hands be made strong, for I have heard
from the Lord God of hosts, a consumption even determined upon
the whole earth' (Isa 28:22). 'Beware, therefore, lest that come
upon you that is written, Behold, ye despisers, and wonder and
perish. For I work a work in your days, which ye shall in no wise
believe, though a man declare it unto you' (Acts 13:40,41). 'Let
him that thinketh he standeth take heed lest he fall' (1 Cor 10:12).
'Watch and pray, that you enter not into temptation' (Matt 26:41).
'Let us therefore fear lest a promise being' made, and 'left us
of entering into his rest, any of you should seem to come short
of it' (Heb 4:1). 'I will therefore put you in remembrance, though
you once knew this, how that the Lord having saved the people out
of Egypt, afterward destroyed them that believed not' (Jude 5).
'Hold that fast which thou hast, that no man take thy crown' (Rev
3:11).

4. Comfort.

What comfort is here?

'Him that cometh to me, I will in no wise cast out' (John 6:37).
'Come unto me, all ye that labour, and are heavy laden, and I
will give you rest' (Matt 11:28). 'Be of good cheer, thy sins be
forgiven thee' (Matt 9:2). 'I will never leave, nor forsake thee,'
for 'I have loved thee with an everlasting love' (Jer 31:3). 'I
lay down my life for the sheep.' I lay down my life that they may
have life. 'I am come that they might have life, and that they might
have it more abundantly.' 'I have heard thee in a time accepted,
and in the day of salvation have I succoured thee' (2 Cor 6:2).
'Though your sins be as scarlet, they shall be as white as snow,
though they be red like crimson, they shall be as wool.' 'For I
have blotted out as a thick cloud thy transgression, and as a cloud
thy sins; return unto me, for I have redeemed thee' (Isa 44:22).

5. Grief to those that fall short.

O sad grief!

'How have I hated instruction, and my heart despised reproof, and
have not obeyed the voice of my teachers, nor inclined mine ear
to them that instructed me' (Prov 5:11-13). They shall 'curse their
king and their God, and look upward. And they shall look unto the
earth, and behold trouble and darkness, dimness of anguish, and
they shall be driven to darkness' (Isa 8:21,22). 'He hath dispersed'
abroad, 'he hath given to the poor, his righteousness endureth
for ever.--The wicked shall see it, and be grieved, he shall gnash
his teeth, and melt away; the desire of the wicked shall perish'
(Psa 112:9,10). 'There shall be weeping,--when ye shall see Abraham,
and Isaac, and Jacob, and all the prophets in the kingdom of God,
and you yourselves thrust out' (Luke 13:28). All which things are
slighted by the world.

Thus much, in short, touching this, That ungodly men undervalue
the Scriptures, and give no credit to them, when the truth that
is contained in them is held forth in simplicity unto them, but
rather cry out, Nay, but if one should rise from the dead then
they think something might be done; when alas, though signs and
wonders were wrought by the hands of those that preach the gospel,
these poor creatures would never the sooner convert, though they
suppose they should, as is evident by the carriages of their
forerunners, who albeit the Lord Jesus Christ himself did confirm
his doctrine by miracles, as opening blind eyes, casting out
of devils, and raising the dead, they were so far from receiving
either him or his doctrine, that they put him to death for his
pains! Though he had done so many miracles among them, yet they
believed not in him (John 12:37).

But to pass this, I shall lay down some of the grounds of their
rejecting and undervaluing the Scriptures, and so pass on.

1. [Ground.] Because they do not believe that they are the Word of
God, but rather suppose them to be the inventions of men, written
by some politicians, on purpose to make poor ignorant people to
submit to some religion and government.[44] Though they do not
say this, yet their practices testify the same; as he that when he
hears the words of the curse, yet blesseth himself in his heart,
and saith he shall have peace, though God saith he shall have none
(Deut 29:18-20). And this must needs be, for did but men believe
this, that it is the Word of God, then they must believe that he
that speak it is true, therefore shall every word and tittle be
fulfilled. And if they come once to this, unless they be stark
mad, they will have a care how they do throw themselves under the
lash of eternal vengeance. For the reason why the Thessalonians
received the Word, was, because they believed it was the Word of
God, and not the word of man, which did effectually work in them
by their thus believing. 'When ye received the Word of God which
ye heard of us,' saith he, 'ye received it not as the word of man,
but, as it is in truth, the Word of God, which effectually worketh
also in you that believe' (1 Thess 2:13). So that did a man but
receive it in hearing, or reading, or meditating, as it is the
Word of God, they would be converted. 'But the Word preached did
not profit,--not being mixed with faith in them that heard it'
(Heb 4:2).

2. [Ground.] Because they do not indeed see themselves by nature
heirs of that exceeding wrath and vengeance that the Scriptures
testify of. For did they but consider what God intends to do with
those that live and die in a natural state, it would either sink
them into despair, or make them fly for refuge to the hope that
is set before them. But if there be never such sins committed,
and never so great wrath denounced, and the time of execution be
never so near, yet if the party that is guilty be senseless, and
altogether ignorant thereof, he will be careless, and regards it
nothing at all. And that man, by nature, is in this condition, it
is evident. For, take the same man that is senseless, and ignorant
of that misery he is in by nature, I say, take him at another time
when he is a little awakened, and then you shall hear him roar,
and cry out so long as trouble is upon him, and a sense of the
wrath of God hanging over his head, Good sirs, what must I do to
be saved?

Though the same man at another time, when his conscience is fallen
asleep, and grown hard, will lie like the smith's dog at the foot
of the anvil, though the fire-sparks fly in his face. But, as I
said before, when any one is a little awakened, O what work will
one verse, one line, nay, one word of the holy Scriptures make in
his heart.[45] He cannot eat, sleep, work, keep company with his
former companions, and all because he is afraid that the damnation
spoken of in Scripture will fall to his share, like Balaam, who
said, 'I cannot go beyond the word of the Lord' (Num 22:18). So
long as he had something of the word of the Lord with authority,
severity, and power on his heart; but at another time he could
teach 'Balak to cast a stumbling-block before the children of
Israel' (Rev 2:14).

3. [Ground.] Because the carnal priests do tickle the ears of their
hearers with vain philosophy and deceit, and thereby harden their
hearts against the simplicity of the gospel and Word of God, which
things the apostle admonished those that have a mind to close in
with Christ to avoid, saying, 'Beware lest any man,' be he what
he will, 'spoil you through philosophy and vain deceit, after
the traditions of men, and rudiments of the world, and not after
Christ' (Col 2:8). And you who muzzle up your people in ignorance
with Aristotle, Plato, and the rest of the heathenish philosophers,
and preach little, if anything, of Christ rightly; I say unto you,
that you will find you have sinned against God, and beguiled your
hearers, when God shall, in the judgment-day, lay the cause of the
damnation of many thousands of souls to your charge, and say, He
will require their blood at your hands (Eze 33:6).

4. [Ground.] Another reason why the carnal unbelieving world do
so slight the Scriptures and Word of God, is, because the judgment
spoken of in the Scripture is not presently executed on the
transgressors. 'Because sentence against an evil work is not executed
speedily, therefore the heart of the sons of men is fully set in
them to do evil' (Eccl 8:11). Because God doth not presently strike
the poor wretch as soon as he sins, but waits, and forbears, and
is patient, therefore the world judging God to be unfaithful,
go to it again and again, and every time grow harder and harder,
till at last God is forced either to stretch out his mighty power
to turn them, or else send death, with the devil and hell, to
fetch them. 'Thou thoughtest,' saith God, 'that I was altogether
such an one as thyself, but I will reprove thee, and set them in
order before thine eyes. Now consider this, ye that forget God,
lest I tear you in pieces, and there be none to deliver' (Psa
50:21,22).

5. [Ground.] Another reason why the blind world do slight the
authority of Scripture, is, because they give ear to the devil,
who, through his subtilty, casteth false evasions and corrupt
interpretations on them, rendering them not so point blank the
mind of God, and a rule for direction to poor souls, persuading
them that they must give ear and way to something else besides, and
beyond that; or else he labours to render it vile and contemptible,
by persuading them that it is a dead letter, when indeed they know
not what they say, nor whereof they affirm. For the Scripture is
not so dead but that the knowledge of it is able to make any man
wise unto salvation, through faith and love, which is in Christ
Jesus (2 Tim 3:15); and is profitable for instruction, reproof, and
correction in righteousness, that the man of God may be thoroughly
furnished to all good works (v 17).

And where it is said the letter killeth, he meaneth the law, as it
is the ministration of damnation, or a covenant of works, and so
indeed it doth kill, and must do so, because it is just, forasmuch
as the party that is under the same is not able to yield to it a
complete and continual obedience. But yet I will call Peter and Paul
to witness that the Scriptures are of a very glorious concernment,
inasmuch as in them is held forth to us the way of life; and
also in that they do administer good ground of hope to us. 'For
whatsoever things were written aforetime were written for our
learning, that we through patience and comfort of the Scriptures
might have hope' (Rom 15:4). And again, 'Now to him that is of
power to stablish you according to my gospel, and the preaching
of Jesus Christ, according to the revelation of the mystery, which
was kept secret since the world began, but now is made manifest,
and by the Scriptures of the prophets, according to the commandment
of the everlasting God, made known to all nations for the obedience
of faith' (Rom 16:25,26). And therefore whosoever they be that
slight the Scriptures, they slight that which is no less than the
Word of God; and they who slight that, slight him that spake it;
and they that do so, let them look to themselves, for God will
be revenged on such. Much more might be said to this thing, but
I would not be tedious.

A word or two more, so I have done with this. Consider the danger
of slighting the words of the prophets or apostles, whether they
be correction, reproof, admonition, forewarning, or the blessed
invitations and promises contained in them.

1. [Consider] Such souls do provoke God to anger, and to execute
his vengeance on them. 'They refused to hearken, and pulled away
the shoulder, and stopped their ears, that they should not hear'
the law, and 'they made their hearts as an adamant stone, lest
they should hear the law, and the words which the Lord of Hosts
hath sent in his Spirit by the former prophets; therefore came a
great wrath from the Lord of Hosts' (Zech 7:11,12).

2. [Consider] God will not regard in their calamity. 'Because I
have called, and ye refused; I have stretched out my hand, and no
man regarded; but ye have set at nought all my counsel, and would
none of my reproof. I also will laugh at your calamity, I will
mock when your fear cometh. When your fear cometh as desolation,
and your destruction cometh as a whirlwind. Then shall they call
upon me, but I will not answer; they shall seek me early, but they
shall not find me' (Prov 1:24-28).

3. [Consider] God doth commonly give up such men to delusions,
to believe lies. 'Because they received not the love of the truth
that they might be saved,' therefore 'God shall send them strong
delusion, that they should believe a lie, that they all might be
damned' (2 Thess 2:10-12).

4. [Consider] In a word, they that do continue to reject and
slight the Word of God, they are such, for the most part, as are
ordained to be damned. Old Eli, his sons not hearkening to the
voice of their father reproving them for their sins, but disobeying
his voice, it is said, It was 'because the Lord would slay them'
(1 Sam 2:25). Again see in 2 Chronicles 25:15, 16. Amaziah having
sinned against the Lord, he sends to him a prophet to reprove
him; but Amaziah says, 'Forbear, why shouldest thou be smitten?'
He did not hearken to the word of God, 'Then the prophet forbare,
saying, I know that God hath determined to destroy thee, because
thou hast--not hearkened unto my counsel.' Read, therefore, and
the Lord give thee understanding. For a miserable end will those
have that go on sinning against God, rejecting his Word.

Other things might have been observed from this verse, which at
this time I shall pass by; partly because the sum of them hath
been touched already, and may be more clearly hinted at in the
following verse; and therefore I shall speak a few words to the
next verse, and so draw towards a conclusion.

Verse 31.--'And he said unto him, If they hear not Moses and the
prophets, neither will they be persuaded, though one rose from
the dead.'

'And he said'; that is, and God made answer to the words spoken in
the verse before, 'And he said unto him, If they hear not Moses,'
&c. As if he had said, Moses was a man of great renown, a man of
worthy note, a man that talked with God face to face, as a man
speaketh to his friend. The words that Moses spake were such as
I commanded him to speak. Let who will question them, I will own
them, credit them, bless them that close in with them, and curse
those that reject them.

I myself sent the prophets, they did not run of their own heads,
I gave them commission, I thrust them out, and told them what they
should say. In a word, they have told the world what my mind is
to do, both to sinners and to saints; 'They have Moses and the
prophets, let them hear them.' Therefore he that shall reject and
turn his back either upon the threatenings, counsels, admonitions,
invitations, promises, or whatsoever else I have commanded them to
speak as to salvation and life, and to directions therein, shall
be sure to have a share in the many curses that they have spoken,
and the destruction[46] that is pronounced by them. Again, 'If
they hear not Moses and the prophets,' &c. As if he had said,
Thou wouldst have me send one from the dead unto them; what needs
that? They have my mind already, I have declared unto them what I
intend to stand to, both for saving them that believe, and damning
them that do not. That therefore which I have said I will make
good, whether they hear or forbear. And as for this desire of
yours, you had as good desire me to make a new Bible, and so to
revoke my first sayings by the mouth of my prophets. But I am God
and not man, and my Word is immutable, unchangeable, and shall
stand as fast as my decrees can make it; heaven and earth shall
pass away, but one jot or tittle of my Word shall not pass (Matt
5:18). If thou hadst ten thousand brethren, and every one in
danger of losing his soul, if they did not close in with what is
contained and recorded in the Scriptures of truth, they must even
every one of them perish, and be for ever damned in hell, for the
Scriptures cannot be broken. I did not send them so unadvisedly
to recall it again by another consideration. No, for I speak in
righteousness and in judgment (Isa 63:1-3), and in much wisdom and
counsel. It being therefore gone out of my mouth in this manner,
it shall not return in vain, until it hath accomplished the thing
whereto I have sent it (Isa 55:11).

But again, thou supposest that miracles and wonders will work more
on them, which makes thee say, Send one from the dead. But herein
thou art mistaken, for I have proved them with that once and
again, by more than one, or two, or three of my servants. How many
miracles did my servant Moses work by commandment from me in the
land of Egypt, at the Red Sea, and in the wilderness! Yet they of
that generation were never the sooner converted for that; but,
notwithstanding, rebelled and lusted, and in their hearts turned
back into Egypt (Acts 7). How many miracles did Samuel, David,
Elias, Elisha, Daniel, and the prophets, together with my Son,
who raised the dead, cast out devils, made them to see that were
born blind, gave and restored limbs! Yet for all this, as I said
before, they hated him, they crucified him. I raised him again
from the dead, and he appeared to his disciples, who were called,
and chosen, and faithful, and he gave them commandment and commission
to go and testify the truth of this to the world; and to confirm
the same he enabled them to speak with divers tongues, and to work
miracles most plentifully, yet there was great persecution raised
against them, insomuch that but a few of them died in their beds.
And, therefore, though thou thinkest that a miracle will do so
much with the world, yet I say no. For if they will not believe
Moses and the prophets, neither will they be persuaded though one
should rise from the dead.

From these words, therefore, take notice of this truth, namely,
that those who reject and believe not Moses and the prophets are
a very hard-hearted people, that will not be persuaded though one
rise from the dead. They that regard not the holy Scriptures to
turn to God, finding them to testify of his goodness and mercy,
there is but little hopes of their salvation; for they will not,
mark, they will not be persuaded though one should rise from the
dead. This truth is confirmed by Jesus Christ himself. If you read
John 5, where the Lord is speaking of himself that he is the very
Christ, he brings in four or five witnesses to back what he said.
1. John Baptist. 2. The works that his Father gave him to do. 3.
His Father speaking from heaven. 4. The testimony of the Scriptures.
When all this was done, seeing yet they would not believe, he
lays the fault upon one of these two things:--(1.) Their regarding
an esteem among men. (2.) Their not believing of the prophets'
writings, even Moses and the rest. 'For had ye believed Moses,'
saith he, 'ye would have believed me; for he wrote of me. But if
ye believe not his writings, how shall ye believe my words?'

Now, I say, he that shall slight the Scriptures, and the testimony
of the prophets in them concerning Jesus Christ, must needs be in
great danger of losing his soul, if he abide in this condition;
because he that slights the testimony doth also slight the thing
testified of, let him say the contrary never so often. For as Jesus
Christ hath here laid down the reason of men's not receiving him,
so the apostle in another place lays down the reason again with
a high and mighty aggravation (1 John 5:10), saying, 'He that
believeth on the Son of God hath the witness in himself: he that
believeth not God hath made him a liar, because he believeth not
the record,' mark, 'the record that God gave of his Son.' The
record, you will say, what is that? Why even the testimony that
God gave of him by the mouth of all the holy prophets since the
world began (Acts 3:18-20). That is, God sending his holy Spirit
into the hearts of his servants, the prophets and apostles, he,
by his Spirit in them, did bear witness or record of the truth
of salvation by his Son Jesus, both before and after his coming.
And thus is that place also to be understood which saith, 'There
are three that bear witness in earth, the Spirit, and the water,
and the blood.' That is, the Spirit in the apostles which preached
him to the world, as is clear if you read seriously 1 Thessalonians
4:8. The apostle, speaking of Jesus Christ and obedience to God
through him, saith thus, Now 'he that despiseth, despiseth not
man, but God.' But it is you that speak; true, but it is by and
through the Spirit, 'He therefore that despiseth, despiseth not
man, but God, who hath also given unto us his Holy Spirit.' This
is therefore a mighty confirmation of this truth, that he that
slights the record or testimony that God, by his Spirit in his
prophets and apostles, hath testified unto us, slights the testimony
of the Spirit who moved them to speak these things; and if so,
then I would fain know how any man can be saved by Jesus Christ
that slights the testimony concerning Christ, yea, the testimony
of his own Spirit concerning his own self? It is true men may
pretend to have the testimony of the Spirit, and from that conceit
set a low esteem on the holy Scriptures; but that spirit that
dwelleth in them and teacheth them so to do, it is no better than
the spirit of Satan, though it calls itself by the name of the
Spirit of Christ. 'To the law,' therefore, 'and to the testimony,'
try them by that; 'if they speak not according to this word, it
is because there is no light in them.'

The apostle Peter, when he speaks of the glorious voice that he
had from the excellent majesty, saying of Christ, 'This is my
beloved Son, hear him,' saith thus to them whom he wrote unto,
'You have also a more sure word of prophecy,' or of the prophets,
for so you may read it, 'unto which ye do well that ye take heed.'
That is, though we tell you that we had this excellent testimony
from his own mouth evidently, yet you have the prophets. We tell
you this, and you need not doubt of the truth of it; but if you
should, yet you may not, must not, ought not to question them.
Search therefore into them, until the day dawn, and the day-star
arise in your hearts. That is until by the same Spirit that gave
forth the Scripture you find the truth confirmed to your souls,
which you have recorded in the Scriptures--that this word of
prophecy, or of the prophets, is the Scriptures. Read on; for,
saith he, 'knowing this first, that no prophecy of the scripture
is of any private interpretation,' &c. (2 Peter 1:20).

[Object.] But, you will say, What needs all this ado, and why is
all this time and pains spent in speaking to this that is surely
believed already? This is a thing received by all, that they
believe the Scriptures to be the Word of God, that sure word of
prophecy; and therefore you need not spend your time in proving
these things, and the truth of them, seeing we grant and confess
the truth of it before you being to speak your judgment of them.

Answ. The truths of God cannot be borne witness unto too often;
you may as well say, 1. You need not preach Jesus Christ so much,
seeing he hath been, and is received for the true Messias already.
2. Though many may suppose that they do believe the Scriptures,
yet if they were but well examined, you will find them either
by word of mouth, or else by conversation, to deny, reject, and
slight the holy Scriptures. It is true, there is a notional and
historical assent in the head. I say, in the head of many, or most,
to the truth contained in Scripture. But try them, I say, and you
shall find but a little, if any, of the faith of the operation
of God in the hearts of poor men, to believe the Scriptures, and
things contained in them. Many, yea, most men believe the Scriptures
as they believe a fable, a story, a tale, of which there is no
certainty! But alas! there are but few do in deed and in truth
believe the Scriptures to be the very Word of God.

Object. But you will say, This seems strange to me.

Answ. And it seems as true to me, and I doubt not but to make it
manifest, that there are but few, yea, very few, that do effectually,
for that I aim at, believe the Scriptures and the truths contained
in and spoken of by them.

But to make this appear, and that to purpose, if God will, I shall
lay you down the several operations that the Scriptures have on
them who do effectually believe the things contained in them.

First. He that doth effectually believe the Scriptures, hath in
the first place been killed, I say killed by the authority of the
holy Scriptures; struck stark dead in a spiritual sense, by the
holy Scriptures, being set home by that Spirit, which gave them
forth, upon the soul. 'The letter killeth'; the letter strikes
men dead (2 Cor 3:6). And this Paul witnessed and found, before
he could say, I believe all that the prophets have spoken. Where
he saith, 'I was alive without the law once.' That is, in my natural
state, before the law was set on my heart with power; 'But when
the commandment came, sin revived and I died' (Rom 7:9). 'And
that law which was ordained to life, I found to be unto death;
for sin, taking occasion by the commandment, deceived me, and
by it slew me' (v 11). Now that which is called 'the letter' in
2 Corinthians, is called the law in Romans 7, which by its power
and operation, as it is wielded by the Spirit of God, doth in the
first place kill and slay all those that are enabled to believe
the Scriptures. I kill, saith God: that is, with my law I pierce,
I wound, I prick men into the very heart, by showing them their sins
against my law (Deut 31:26; Acts 2:37). And he that is ignorant
of this, is also ignorant of, and doth not really and effectually
believe the Scripture.

But you will say, How doth the law kill and strike dead the poor
creatures?

Answ. The letter or law doth kill thus. It is set home upon the
soul, and discovers to the soul its transgressions against the
law, and shows the soul also, that it cannot completely satisfy
the justice of God, for the breach of his law, therefore it is
condemned (John 3:18). Mark, 'He that believeth not, is condemned
already.' To wit, by the law, that is, the law doth condemn him;
yea, it hath condemned him already for his sins against it; as it
is written, 'Cursed is every one that continueth not in all things
which are written in the book of the law to do them' (Gal 3:10).
Now all men as they come into the world are in this condition,
that is, condemned by the law. Yet not believing their condemnation
by the law really, they do not also believe really and effectually
the law that doth condemn them. For as men have but a notion of
the one, that is, their condemnation, because of sins against the
law: so they have but a notion of the condemning, killing, and
destroying power of the law. For, as the one is, so in these things
always is the other. There is no man that doth really believe the
law or gospel, further than they do feel the power and authority
of them in their hearts. 'Ye do err, not knowing the Scriptures,
nor the power of God.' Now this letter or law, is not to be
taken in the largest sense, but is strictly to be tied to the ten
commandments, whose proper work is only by showing the soul its
sin against this law, to kill, and there leaves him stark dead,
not giving him the least life, or support, or comfort, but leaves
the soul in a helpless and hopeless condition, as from itself, or
any other mere creature.

It is true the law hath laid all men for dead, as they come into
the world; but all men do not see themselves dead, until they
see that law that struck them dead, striking in their souls, and
having struck them that fatal blow. As a man that is fast asleep
in a house, and that on fire about his ears, and he not knowing
of it because he is asleep; even so, because poor souls are asleep
in sin, though the wrath of God, the curse of his law, and the
flames of hell have beset them round about, yet they do not believe
it, because they are asleep in sin. Now, as he that is awakened
and sees this, sees that through this he is a dead man; even so
they that do see their state by nature, being such a sad condition,
do also see themselves by that law to be dead men naturally.

But now, when didst thou feel the power of this first part of the
Scripture, the law, so mighty as to strike thee dead? If not, thou
dost not so much as verily believe that part of the Scripture that
doth contain the law in it, to be the truth of God. Yet if thou
shouldest have felt something, I say, something of the killing
power of the law of God in thine heart, this is not an argument to
prove that thou believest all the things contained in Scripture,
for there is gospel as well as law, and therefore I shall speak
to that also, that is, whether thou hast felt the power of the
gospel, as well as something of the power of the law.

Second. Then thou hast found the power of the gospel, and so
believed it, thou hast found it thus with thy soul.

1. Thou hast been showed by the Word or truth of the gospel,
in the light of the Spirit of Christ, that by nature thou wert
without the true faith of the Son of God in thy soul. For when He,
the Spirit, is come, he shall show men that 'they believe not in
me,' saith Christ (John 16:9). Mark, though thou hast, as I said
before, felt somewhat of the power of the law, letter, or ten
commandments, yet, as thou hast not been brought to this, to see by
the Spirit in the gospel, that thou art without faith by nature,
thou hast not yet tasted, much less believed, any part of the
gospel. For the gospel and the law are two distinct covenants.
And they that are under the law or first covenant, and yet in the
meantime to be a stranger to the covenant of promise, that is, the
gospel, and so have no hope in them (Eph 2:12). There is not any
promise that can be savingly believed, until the soul be by the
gospel converted to Jesus Christ. For though men do think never
so much that they believe the things or the Word of the gospel
of our salvation; yet unless they have the work of grace in their
souls, they do not, cannot rightly believe the things contained
in the Scriptures. Again,

2. As the law killeth those that believe it, even so the promises
contained in the gospel do, through faith, administer comfort to
those that believe it aright. My words, saith Christ, My words,
'they are Spirit, and they are life' (John 6:63). As if he had
said, the words contained in the law as a covenant of works, they
wound, they kill, they strike dead those that are under them. But
as for me, 'The words that I speak unto you, they are spirit, and
they are life.' That is, whosoever doth receive them believingly,
shall find them full of operation, to comfort, quicken, and revive
their soul. For as I did not come into the world to destroy men's
lives, so the words that I speak, as I am sent to preach the
gospel, they have no such tendency unto those that believe them. The
promises that are in the gospel, O how do they comfort them! Such
a promise, and such a promise, O how sweet is it! How comfortable
to those that believe them! Alas! there are many poor souls that
think they believe the Scriptures to be the Word of God, and yet
they never enjoyed anything of the life and promises; they come
in upon the heart to quicken, to revive thee, to raise thee from
the sentence of death that is passed on thee by the law. And through
the faith that is wrought in thy soul, by the operation of God's
Holy Spirit, though once killed by the law or letter, thou art
made alive in the Lord Jesus Christ, who is presented to thy soul
in the promises.

Third. Dost thou in deed and in truth believe the Scriptures to
be the Word of God? Then the things contained in them, especially
the things of the gospel, are very excellent to thy soul; as
the birth of Christ, the death, resurrection, intercession, and
second coming. O how precious and excellent are they to thy soul!
insomuch that thou regardest nothing in comparison of them! O! it
is Christ's birth, death, blood, resurrection, &c., according to
the Scriptures, that thou dost rejoice in exceedingly, and abundantly
desire after! 'Whom having not seen, ye love; in whom thou now ye
see him not, yet believing ye rejoice, with joy unspeakable, and
full of glory' (1 Cor 15:1-6, compared with Phil 3:6-8; 1 Peter
1:8).

Fourth. Dost thou believe the Scriptures to be the Word of God?
Then thou standest in awe of, and dost much reverence them. Why,
they are the Word of God, the true sayings of God; they are the
counsel of God; they are his promises and his threatenings. Poor
souls are apt to think, if I could hear God speak to me from heaven
with an audible voice, then sure I should be serious and believe
it. But truly, if God should speak to thee from heaven, except
thou wert converted, thou wouldst not regard, nor really believe
him. But if thou dost believe the Scriptures, thou seest that
they are the truth as really as if God should speak to thee from
heaven through the clouds, and therefore never flatter thyself,
foolishly thinking, that if it were so and so, then thou couldst
believe. I tell thee, saith Christ, If they believe 'not Moses
and the prophets, neither will they believe though one should rise
from the dead.' But,

Fifth. Dost thou believe the Scriptures to be the Word of God?
Then, through faith in Christ, thou endeavourest to have thy life
squared according to the Scriptures, both in word and practice.
Nay, this I say, thou mayest have though thou do not believe
them all. My meaning is, that if thou believe none but the ten
commandments, thy life may be, according to them, a legal holy
life; and if thou do believe the gospel too, then thy life will
be the faith of the Lord Jesus Christ; that is, either thou wilt
live in the blessed and holy enjoyment of what is testified in
the Scripture concerning the glorious things of the Lord Jesus
Christ, or else thou wilt be exceedingly panting after them. For
the Scriptures carry such a blessed beauty in them to that soul
that hath faith in the things contained in them, that they do take
the heart and captivate the soul of him that believeth them into
the love and liking of them, believing all things that are written
in the law and the prophets, and have hope towards God that there
shall be a resurrection of the dead, both of the just and unjust.
'And herein do I exercise myself, to have always a conscience void
of offence toward God and toward men' (Acts 24:14-16).

Sixth. He that believes the Scriptures to be the Word of God, if
he do but suppose that any one place of Scripture doth exclude him,
and shut him out of, and from a share in the promises contained
in them, O it will trouble him, grieve him, perplex him. Yea,
he will not be satisfied until he be resolved, and the contrary
sealed to his soul; for he knows that the Scriptures are the word
of God, all truth; and therefore he knows that if any one sentence
doth exclude or bar him out for want of this or the other
qualification, he knows also that not the word alone shuts him
out, but he that speaks it, even God himself. And, therefore, he
cannot, will not, dare not be contented until he find his soul and
Scripture together, with the things contained therein, to embrace
each other, and a sweet correspondency and agreement between
them. For you must know that to him that believes the Scriptures
aright, the promises, or threatenings, are of more power to comfort
or cast down, than all the promises or threatenings of all the men
in the world. And this was the cause why the martyrs of Jesus did
so slight both the promises of their adversaries, when they would
have overcome them, with proffering the great things of this world
unto them, and also their threatenings, when they told them they
would rack them, hang them, burn them (Acts 20:24). None of these
things could prevail upon them, or against them; because they did
most really believe the Scriptures, and the things contained in
them, as is clearly found, and to be seen in Hebrews 11, and also
in Mr. Fox's records of their brethren.

Seventh. He that believeth the Scriptures to be the Word of God,
believeth that men must be born again, and also be partakers of
that faith which is of the operation of God, according as he hath
read and believed, or else he must and shall be damned. And he
that believeth this aright will not be contented until, according
as it is written, he do partake of and enjoy the new birth, and
until he do find, through grace, that faith that is wrought by
the operation of God in his soul. For this is the cause why men
do satisfy themselves with so slender a conceited hope that their
state is good, when it is nothing so, namely, because they do not
credit the Scripture; for did they, they would look into their
own hearts, and examine seriously whether that faith, that hope,
that grace which they think they have be of that nature, and
wrought by that spirit and power that the Scripture speaketh of.
I speak this of an effectual believing, without which all other
is nothing unto salvation.

[FIVE USES BY WAY OF SELF-EXAMINATION.]

Now then, because I would not be too tedious, I shall at this
time lay down no more discoveries of such an one as doth savingly
believe the Scriptures, and the things contained in them, but shall
speak a few words of examination concerning the things already
mentioned. As,

First USE. Thou sayest thou dost in deed and in truth effectually
believe the Scriptures: I ask, therefore, wast thou ever killed
stark dead by the law of works contained in the Scriptures--killed
by the law or letter, and made to see thy sins against it, and left
in a helpless condition by that law? For, as I said, the proper
work of the law is to slay the soul, and to leave it dead in
a helpless state. For it doth neither give the soul any comfort
itself when it comes, nor doth it show the soul where comfort
is to be had; and therefore it is called 'the ministration
of condemnation,' as in 2 Corinthians 3:9, 'the ministration of
death,' verse 7. For though men may have a notion of the blessed
Word of God, as the children had, yet before they be converted it
may truly be said of them, Ye err, not knowing the Scriptures,
nor the power of God (Mark 12:24).

Second USE. You say you do believe the Scriptures to be the Word
of God. I say again, Examine, wast thou ever quickened from a dead
state by the power of the Spirit of Christ, through the other part
of the Scripture; that is to say, by the power of God in his Son
Jesus Christ, through the covenant of promise? I tell thee from
the Lord, if thou hast, thou hast felt such a quickening power
in the words of Christ (John 6) that thou hast been lifted out of
that dead condition that thou before wast in. And that when thou
wast under the guilt of sin, the curse of the law, and the power
of the devil, and the justice of the great God, thou hast been
enabled, by the power of God in Christ, revealed to thee by the
Spirit through and by the Scripture, to look sin, death, hell, the
devil, and the law, and all things that are at enmity with thee,
with boldness and comfort in the face, through the blood, death,
righteousness, resurrection, and intercession of Christ, made
mention of in the Scriptures. And,

Third USE. On this account, O how excellent are the Scriptures to
thy soul! O how much virtue dost thou see in such a promise, in
such an invitation! They are so large as to say, Christ will in no
wise cast me out! My crimson sins shall be white as snow! I tell
thee, friend, there are some promises that the Lord hath helped me
to lay hold of Jesus Christ through and by, that I would not have
out of the Bible for as much gold and silver as can lie between
York and London piled up to the stars; because through them Christ
is pleased by his Spirit to convey comfort to my soul. I say, when
the law curses, when the devil tempts, when hell-fire flames in
my conscience, my sins with the guilt of them tearing of me, then
is Christ revealed so sweetly to my poor soul through the promises
that all is forced to fly and leave off to accuse my soul. So
also, when the world frowns, when the enemies rage and threaten to
kill me, then also the precious, the exceeding great and precious
promises do weigh down all, and comfort the soul against all. This
is the effect of believing the Scriptures savingly; for they that
do so have by and through the Scriptures good comfort, and also
ground of hope, believing those things to be its own which the
Scriptures hold forth (Rom 15:4).

Fourth USE. Examine, Dost thou stand in awe of sinning against
God, because he hath in the Scriptures commanded thee to abstain
from it? Dost thou give diligence to make thy calling and election
sure, because God commanded it in Scripture? Dost thou examine
thyself whether thou be in the faith or no, having a command in
Scripture so to do? Or dost thou, notwithstanding what thou readest
in the Scripture, follow the world, delight in sin, neglect coming
to Jesus Christ, speak evil of the saints, slight and make a mock
at the ordinance of God, delight in wicked company, and the like?
Then know that it is because thou dost not in deed and in truth
believe the Scriptures effectually. For, as I said before, if a
man do believe them, and that savingly, then he stands in awe, he
looks to his steps, he turns his feet from evil, and endeavours
to follow that which is good, which God hath commanded in the
Scriptures of truth; yet not from a legal or natural principle;
that is, to seek for life by doing that good thing, but knowing
that salvation is already obtained for him by the blood of that
man Christ Jesus on the cross because he believes the Scriptures,
therefore, mark I pray, therefore, I say, he labours to walk with
his God in all well-pleasing and godliness, because the sweet
power of the loves of Christ, which he feels in his soul by the
Spirit, according to the Scriptures, constrain him so to do (2
Cor 5:14).

Fifth USE. Examine again, Dost thou labour after those qualifications
that the Scriptures do describe a child of God by? That is,
faith, yea the right faith, the most holy faith, the faith of the
operation of God. And also, dost thou examine whether there is a
real growth of grace in thy soul, as love, zeal, self-denial, and
a seeking by all means to attain, if possible, to the resurrection
of the dead? That is, not to satisfy thyself until thou be dissolved
and rid of this body of death, and be transformed into that glory
that the saints shall be in after the resurrection-day. And in the
meantime dost labour and take all opportunities to walk as near
as may be to the pitch, though thou know thou canst not attain it
perfectly. Yet, I say, thou dost aim at it, seek after it, press
towards it, and to hold on in thy race; thou shunnest that which
may any way hinder thee, and also closest in with what may any
way further the same; knowing that that must be, or desiring that
it should be, thine eternal frame, and therefore out of love and
liking to it thou dost desire and long after it, as being the
thing that doth most please thy soul.

Or how is it with thy soul? Art thou such an one as regards not
these things, but rather busy thy thoughts about the things here
below, following those things that have no scent of divine glory
upon them? If so, look to thyself, thou art an unbeliever, and so
under the wrath of God, and wilt for certain fall into the same
place of torment that thy fellows have fallen into before thee,
to the grief of thy own soul, and thy everlasting destruction.

Consider and regard these things, and lay them to thy heart before
it be too late to recover thyself, by repenting of the one, and
desiring to close in with the other. O! I say, regard, regard, for
hell is hot. God's hand is up, the law is resolved to discharge
against thy soul! The judgment-day is at hand, the graves are ready
to fly open, the trumpet is near the sounding, the sentence will
ere long be passed, and then you and I cannot call time again.

[USE AND APPLICATION.]

[47]But again, seeing they are so certain, so sure, so irrevocable
and firm, and seeing the saving faith of the things contained
therein, is to reform the soul, and bring it over into the things
of God, really conforming to the things contained therein, both
to the point of justification, and also an impartial walking, and
giving up thy soul and body to a conformity to all the commands,
counsels, instructions, and exhortations contained therein; this
then will learn us how to judge of those who give up themselves
to walk in the imaginations of their own hearts, who slight and
lay aside the Scriptures, counting them but empty and uncertain
things, and will live every day in open contradiction to what is
contained, commanded, and forbidden therein. As

FIRST. This will show us that all your drunkards, whoremasters, liars,
thieves, swearers, backbiters, slanderers, scoffers at goodness,
&c. I say, we may see by this that they that live in such things,
have not the faith of these things contained in their hearts,
seeing they delight to practise those things that are forbidden
by and in them. And so, they continuing living and dying in this
state, we may conclude without fear that these portions of holy
Scripture belong unto them, and shall for certain be fulfilled
upon them: 'He that believeth not shall be damned' (Mark 16:16).
'The unrighteous shall not inherit the kingdom of God' (1 Cor
6:9,10). 'But the abominable, the unbelieving, the whoremongers,
and all liars, shall have their part in the lake which burneth
with fire and brimstone' (Rev 21:8). 'Depart, ye cursed, into
everlasting fire, prepared for the devil and his angels' (Matt
25:41). Depart, depart from me, for I will not save you. Depart,
for my blood shall not at all wash you. Depart, for you shall not
set one foot into the kingdom of heaven.

'Depart, ye cursed,' ye are cursed of God, cursed of his law,
cursed of me, cursed by the saints, and cursed by the angels;
cursed all over, nothing but cursed, and therefore depart from me;
and whither? into everlasting fire--fire that will scald, scorch,
burn, and flame to purpose. 'Fire that shall never be quenched'
(Mark 9). Fire that will last to all eternity. And must we be
all alone? No, you shall have company, store of company with you.
Namely, all the raging, roaring devils, together with an innumerable
company of fellow-damned sinners, men, women, and children. And
if the Scriptures be true, as they will one day wonderfully appear
to be, then this must and shall be thy portion, if thou live and
die in this state; and of all them who continue in sinning against
the truth contained in the Scriptures. As,

First. Dost thou delight to sin against plain commands? THOU ART
GONE.

Second. Dost thou slight and scorn the counsels contained in the
Scriptures, and continue in so doing? THEN THOU ART GONE.

Third. Dost thou continually neglect to come to Christ, and usest
arguments in thine own heart to satisfy thy soul with so doing?
THEN THOU ART GONE. (Luke 14:17,18, compared with v 24, and Heb
2:3). 'How shall we escape if we neglect so great salvation?' How
shall we escape, that is, there is no way to escape.

(1.) Because God hath said we shall not (Heb 12:25). 'See that ye
refuse not him that speaketh. For if they escaped not who refused
him that spake on earth,' that was Moses, 'much more shall not we
escape if we turn away from him that speaketh from heaven.'

(2.) Because he hath not only said they shall not, but also hath
bound it with an oath, saying, 'So I sware in my wrath, They shall
not enter into my rest' (Heb 3:11). To whom did he swear that they
should not enter into his rest? Answer, 'to them that believed
not.' So we see, that they could not enter in because of unbelief
(vv 18,19).

SECOND. This will teach us what to think and conclude of such,
who, though they do not so openly discover their folly by open
and gross sins against the law, yet will give more heed to their
own spirits, and the movings thereof, though they be neither
commanded nor commended for the same in Scripture; nay, though
the Scripture command and commend the contrary, than they will
to the holy and revealed will of God (Isa 8:20). I say, such men
are in as bad a state as the other to the full, being disobedient
to God's will revealed in his Word, as well as they, though in a
different manner; the one openly transgressing against the plain
and well-known truths revealed in it; the other, though more close
and hidden, yet secretly rejecting and slighting them, giving more
heed to their own spirits, and the motions thereof, although not
warranted by the Scriptures.

A few words more, and so I shall conclude. And,

First. Take heed that you content not yourself with a bare notion
of the Scriptures in your heads, by which you may go far, even so
far as to be able to dispute for the truth, to preach the gospel,
and labour to vindicate it in opposition to gainsayers, and yet
be found at the left hand of Christ at the judgment-day, forasmuch
as thou didst content thyself with a notion or traditional knowledge
of them.[48]

Second. Have a care that thou own the whole Scripture, and not
own one part and neglect another, or slight it; as thus: To own
the law, and slight the gospel; or to think that thou must be
saved by thy good doings and works; for that is all one, as if
thou didst thrust Christ away from thee; or else so to own the
gospel, as if by it thou wert exempted from all obedience to the
ten commandments, and conformity to the law in life and conversation;
for in so doing thou wilt for certain make sure of eternal vengeance.

Third. Have a care that thou put not wrong names on the things
contained in the Scriptures, as to call the law, Christ, and
Christ, the law, for some having done so, in my knowledge, have
so darkened to themselves the glorious truths of the gospel, that
in a very little time they have been resolved to thwart and oppose
them, and so have made room in their own souls for the devil to
inhabit, and obtained a place in hell for their own souls to be
tormented for ever and ever.

Against this danger therefore in reading and receiving the testimony
of Scripture, learn to distinguish between the law and the gospel,
and to keep them clear asunder, as to the salvation of thy soul.

1. And that thou mayest so do, in the first place beg of God that
he would show thee the nature of the gospel, and set it home
effectually with life and power upon thy soul by faith. Which is
this, that God would show thee, that as thou being man hast sinned
against God, so Christ, being God-man, hath bought thee again, and
with his most precious blood set thee free from the bondage thou
hast fallen into by thy sins. And that not upon condition that thou
wilt do thus and thus, this and the other good work; but rather,
that thou, being first justified freely by mere grace through the
blood of Jesus, shouldst also receive thy strength from him who
hath bought thee, to walk before him in all well-pleasing. Being
enabled thereto by virtue of his Spirit, which hath revealed to
thy soul that thou art delivered already from wrath to come, by
the obedience, not of thee, but of another man, viz., Jesus Christ.

2. Then if the law thou readest of, tell thee in thy conscience
thou must do this and the other good work of the law, if ever thou
wilt be saved; answer plainly, that for thy part thou art resolved
now not to work for life, but to believe in the virtue of that
blood shed upon the cross, upon Mount Calvary, for the remission
of sins. And yet because Christ hath justified thee freely by his
grace, thou wilt serve him in holiness and righteousness all the
days of thy life, yet not in a legal spirit, or in a covenant of
works; but mine obedience, say thou, I will endeavour to have it
free, and cheerful, out of love to my Lord Jesus.

3. Have a care thou receive not this doctrine in the notion only,
lest thou bring a just damnation upon thy soul, by professing
thyself to be freed by Christ's blood from the guilt of sin, while
thou remainest still a servant to the filth of sin. For I must
tell you, that unless you have the true and saving work of the
faith and grace of the gospel in your hearts, you will either go
on in a legal holiness, according to the tenor of the law; or else
through a notion of the gospel, the devil bewitching and beguiling
thy understanding, will, and affections, thou wilt, Ranter-like,
turn the grace of God into wantonness, and bring upon thy soul
double, if not treble damnation, in that thou couldest not be
contented to be damned for thy sins against the law, but also to
make ruin sure to thy soul, thou wouldst dishonour the gospel, and
turn the grace of God, held forth and discovered to men by that,
into licentiousness.[49]

But that thou mightest be sure to escape these dangerous rocks on
the right hand and on the left, see that thy faith be such as is
spoken of in Scripture. And that thou be not satisfied without
that, which is a faith wrought by the mighty operation of God,
revealing Christ to and in thee, as having wholly freed thee from
thy sins by his most precious blood. Which faith, if thou attain
unto, will so work in thy heart, that first thou wilt see the
nature of the law, and [secondly] also the nature of the gospel,
and delight in the glory of it; and also thou wilt find an engaging
of thy heart and soul to Jesus Christ, even to the giving up of
thy whole man unto him, to be ruled and governed by him to his
glory, and thy comfort, by the faith of the same Lord Jesus.




FOOTNOTES:

[1] There were nine editions of this book published during the
Author's life; all those subsequent to the first have the following
title:--'Sighs from Hell, or the Groans of a Damned Soul; discovering
from the 16th of Luke the lamentable state of the damned: and may
fitly serve as a warning word to sinners, both old and young, by
faith in Jesus Christ, to avoid the same place of torment. With a
discovery of the usefulness of the Scriptures as our safe-conduct
for avoiding the torments of hell. By John Bunyan. London: Printed
for F. Smith, at the Elephant and Castle, without Temple-bar. At
1s bound.'

[2] In the 'errata' to the first edition, Bunyan says--'At the first
I thought to put out with this a discourage of the two covenants,
which since I thought to put forth in a piece by itself.' This
shows that his great work on the covenants was the fourth volume
which he wrote. In the second edition, the author altered the
arrangement of the text, by placing in his comment on verse 28
a considerable part of what in the first edition formed the 'use
and application.'

[3] In the second and subsequent editions, this was altered to 'I
am thine to serve in the Lord Jesus.'--Ed.

[4] 'Sad' frequently occurs in this treatise; it is from the Saxon,
saetan--set, fixed, gloomy, grievous, mournful.--Ed.

[5] The first and second editions have 'the saints,' instead of
'such are saints.'--Ed.

[6] In quoting these passages, Mr. Bunyan has mixed the Puritan
version with that now authorized; very probably, quoting from
memory. His text is from the present version; the reader will see,
by comparison, the different words employed in the two translations.--Ed.

[7] Solemn truth! The heir of heaven and immortality has to trudge
the street in the foulest weather, while the sinner's lap-dog is
held up to the carriage window, taken out for an airing.--Ed.

[8] Reader, this feeling yet remains. Christians have recently,
even in Scotland, had to meet in barns, or in the open air, for
worship, because no landowner would sell or let a piece of ground
on which to build a place of worship.--Ed.

[9] Cannot down; will not receive, submit to, or feel pleasure
in. 'If a boy is hungry, bread by itself will down.'--Locke on
Education. 'Down and beg mercy of the Duke.'--Shakespeare.--Ed.

[10] Alluding to the awful sufferings of Leighton, and all Christians
of his time, under that bigoted demon in human shape, Laud.--Ed.

[11] It is a very ancient and prevailing opinion, that man is always
attended by invisible spirits, whose powers or mode of intercourse
with our spirits is unknown. These attendants are most active at
the hour of death. They cannot be seen unless the eyes are made
to possess new or miraculous powers. It may be that, when dying,
the spirit, before it entirely quits its mortal habitation, has a
glimpse of spiritual existences. If so, how awful for the sinner
to see the infernal demons ready to drag away his soul; but most
joyful for the Christian to embrace his celestial guides. This is
illustrated in the Pilgrim's Progress, during Christian's conflict
at the hour of death.--Vol. 3, p. 163.--Ed.

[12] Guard, convoy, or escort. See Pilgrim's Progress, the entrance
into the celestial city.--Ed.

[13] This proverb was very probably founded upon Jeremiah 50:11:
'Ye are grown fat as the heifer at grass, and bellow as bulls.'--Ed.

[14] Bunyan is here expressing what he had most acutely felt. 'I
blessed the condition of the dog and toad, because they had no
soul to perish under the everlasting weight of hell. I was broken
to pieces,' until he found refuge in Jesus. See Grace Abounding,
No. 104.--Ed.

[15] The first edition has, 'and the practice of the saints.' This
was left out in all the subsequent editions.--Ed.

[16] Ale bench, in Bunyan's time, was very similar to a taproom;
more generally the place of resort for the idle tipplers, but
sometimes of refreshment to the weary traveller.--Ed.

[17] Formerly designated not only a courageous man, but his
counterpart, a braggart, a bully, or a dandy. In these latter
senses it is obsolete.--Ed.

[18] These feelings appear in awful reality in Grace Abounding,
Nos. 87 and 104.--Ed.

[19] How awfully general is this wretched delusion. The chattering
of monkeys or parrots is more acceptable than to mock God with a
solemn sound upon a thoughtless tongue. Jews gabble Hebrew, and
Papists Latin, and, alas! others who NEVER prayed, have been from
childhood in the habit of repeating or reading a form of words,
called, with devilish subtlety, 'saying prayers.'--Ed.

[20] The intelligent reader should notice that these terms are not
jumbled together. Their selection and arrangement would confer
honour upon the most profound doctor of philology; while from Bunyan
they flowed from native genius, little inferior to inspiration.
To show the enmity of the unconverted to those who bear the image
of Christ, he descends step by step. They first mock, or deride
them by mimicry; second, flout, or treat them with contemptuous
sneers, both by words and actions; third, scoff at them with insolent
ridicule, sometimes accompanied by a push or blow; fourth, taunt,
revile, upbraid, bully, and challenge them: all these produce,
fifth, hate, abhorrence, and detestation, leading inevitably to,
sixth, persecution--to pursue with malignity--to afflict, harass, and
destroy. Such are the gradations in the opposition of the carnal
mind to the most excellent of the earth; and such the worldly
inheritance of the followers of our once lowly, but now exalted
Saviour.--Ed.

[21] 'Troubles,' see Puritan translation.--Ed.

[22] With what searching truthfulness is the character of Bye-ends
drawn in the Pilgrim's Progress, p. 132: 'looking one way and
rowing another.'--Ed.

[23] This is not intended to convey any reflection upon human
learning, but to exhibit the contemptuous spirit of learned men,
so generally manifested to the illiterate, but really learned
followers of the Lamb. They sometimes meet their match, even in
worldly wit. Thus, when three learned gentlemen from Oxford overtook
a pious waggoner, they ironically saluted him as Father Abraham,
Father Isaac, and Father Jacob; he replied, Gentlemen, you are
mistaken: I am neither Abraham, Isaac, nor Jacob, but Saul, the
son of Kish, who was sent to find his father's asses, and so I
have found them.--Ed.

[24] The word 'clergy' is omitted from all the editions published
after Bunyan's death. These words are calculated to fix upon
the mind the necessity of a visitation from heaven, of personal
examination of the Scriptures, and of solemn, earnest, persevering
prayer, without which no clergyman can do a sinner good. But how
inexpressibly terrible will be the misery of carnal clergymen, who,
by precept or example, have led their hearers to a false hope of
heaven. How will such souls gnash their teeth in bitter anguish,
and trample their devoted souls to the hottest hell!--Ed.

[25] Making an entertainment by stealth, privately indulging in
wickedness.--Ed.

[26] Awful responsibility!! A heavy curse on the souls of those
who labour to prevent private judgment, guided simply by the
Bible--who lead poor sinners to rely upon acts of uniformity,
liturgies, articles, or creeds, the groveling inventions of men;
instead of relying wholly on the revealed will of God, which alone
is able to make man wise unto salvation.--Ed.

[27] The word 'not' is omitted from most of the editions published
in Bunyan's life.--Ed.

[28] These times of tyrannizing oppression are fast passing away.
It was difficult, a few years ago, to hire a room in some of
the villages even round London, for a Sunday school and lecture,
or to admit a missionary into a workhouse. A poor baby has been
scornfully driven from the font--the dead body of a dissenter has
been refused Christian burial--the cries of poverty and distress
have been disregarded--from bitter sectarianism. The genial
influence of Christianity is fast driving these demoniac feelings
to the owls and bats.--Ed.

[29] Anguish or embarrassment of mind, derived from the name of
a most painful disease.--Ed.

[30] This is one of Bunyan's proverbs, which, however homely,
is sure to make a lasting impression on the mind. Sin breeds the
scorpions which will torment the sinner, unless they tormented
the Saviour. O for greater hatred of sin!--Ed.

[31] From this paragraph to the end of the comment on verse 28,
was placed by Bunyan, in his first edition, as the first part of
the general use and application.--Ed.

[32] A familiar phrase, expressive of embarrassment. 'There is no
comfort in the house upon a washing day.' Suds, in this sentence,
would puzzle a foreigner. Johnson's dictionary interprets it, 'A
lixivium of soap and water!'--Ed.

[33] The word 'simple' is here used as it is by Solomon in the
Proverbs--silly, unwise.--Ed

[34] Men armed with halberts or javelins; now only used at assizes
in England, or by officers attending meetings of magistrates in
Scotland.--Ed.

[35] Modern editors have altered this to, 'did deal with him.'--Ed.

[36] Altered in the third edition to 'a great exceeding danger.'--Ed.

[37] Bunyan published this work before the Quakers were formed
into a Society. Many of the wildest enthusiasts called themselves
Quakers. Barclay, in his Apology, very clearly defines what the
Society of Friends mean by, 'Christ within, the hope of glory.'
'It is a spiritual, heavenly, and invisible principle, in which
God, as Father, Son, and Spirit, dwells or reigns.'--Prop. V. and
VI.--Ed.

[38] This quotation, probably made from memory, is from the Genevan
or Puritan version of the Bible.--Ed.

[39] How favourable an alteration has been produced by permitting
the free publication of the Bible. In Bunyan's time, under the
monopoly of church and state, they were full of typographical
errors, and at a high price. When eggs were four-a-penny, one
hundred and sixty must have been paid for an ordinary copy; while
now a handsome one, with gilt edges, may be had for eighteen or
twenty. Thanks to those good men who brought about this wondrous
change.--Ed.

[40] The improvement in the whole class of books used by children,
since the Tract Society commenced its operations, is almost
incredible. None but antiquarians have seen the books which Bunyan
names, but they are as inferior to Who killed Cock Robin, as that
is to Dr. Watt's Divine Songs.--Ed.

[41] Such was the then state of society, fostered by the Book of
Sports and Pastimes, authorized by Charles I. to be used on Sunday,
and by Rupert and his cavaliers with the civil war, notwithstanding
the restraints of the Commonwealth. They are very young, or dim-sighted,
or badly read, who do not now see a wonderful improvement in the
state of public morals and religion.--Ed.

[42] These persecutions are fast disappearing. One of my near
relatives was locked into a first floor parlour in Whitechapel,
without hat or shoes, to prevent his going to hear Mr. Whitefield;
but, at the risk of being turned out of doors by his parents, he
escaped out of the window, by clinging to the rain water-pipe,
and enjoyed the public service at the Tabernacle.--Ed.

[43] For an admirable and deeply impressive account of these
distinct books, see Bunyan on The Resurrection of the Dead.--Ed.

[44] The idea prevails to a vast extent. The splendour, power, and
intolerance of national hierarchies is mistaken for the humble
benignity of the Bible system of Christianity or personal religion.
Antichrist, tricked out in robes and gewgaws, is, by perverted
minds, received as Christ.--Ed.

[45] This is exemplified in Bunyan's experience, published by him
in Grace Abounding. 'That scripture also did tear and rend my soul
(Isa 57:22).' Sec. 104. 'That scripture did seize upon my soul
(Heb 12:16,17).' Sec. 141.--Ed.

[46] This word was, by a typographical error, printed 'doctrine,'
in an edition of 1707; this error has been followed in all the
after copies.--Ed.

[47] A very considerable portion of the use and application as
found in the first edition, was, in the second and subsequent
ones, removed to the comment on verse 28; from the words, 'Now
then, from what hath been said,' to the end of the comment on
that verse. I should have preferred Bunyan's first arrangement,
but dared not alter what he had considered an improvement.--Ed.

[48] Of all men most miserable must be those clergymen and religious
teachers, who, in the great day, will say, 'Lord, Lord, have we
not prophesied in thy name,' to whom the Lord will profess, 'I
never knew you, depart, ye cursed.'--Matt 7:21-23.--Ed.

[49] The Ranters were a sect of the wildest enthusiasts. It very
soon became extinct. An exaggerated account of their sentiments
is to be found in Ross's view of all Religions.--Ed.

***

ONE THING IS NEEDFUL;

or,

SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS: DEATH, JUDGMENT,
HEAVEN, AND HELL

UNTO WHICH IS ADDED EBAL AND GERIZZIM, OR THE BLESSING AND THE
CURSE,

by John Bunyan.

London: Printed for Nath. Ponder, at the Peacock in the Poultry,
1688.[1]


ADVERTISEMENT BY THE EDITOR.

According to Charles Doe, in that curious sheet called The Struggler
for the Preservation of Mr. John Bunyan's Labours, these poems
were published about the year 1664, while the author was suffering
imprisonment for conscience sake, very probably in separate sheets
or tracts, to be sold by his wife or children, to aid in their
humble maintenance. They were afterwards united to form a neat
little volume, 32 mo. The editor is the fortunate possessor of the
third edition, being the last that was printed during the author's
lifetime, and with his latest corrections. From this the present
edition has been accurately reprinted. The three tracts are distinct
as to pages; a strong indication that they were originally separate
little volumes. A copy of the fourth edition of this extremely
rare book, without date, and somewhat larger in size, is in the
British Museum, in which the pages are continued throughout the
volume.

These poems are upon subjects the most solemn and affecting to
all mankind, and, like all Bunyan's other works, were evidently
written, not for display, but to impress upon the heart those
searching realities upon which depend our everlasting destiny.
Die we must; yes, reader, you and I must follow our fathers to
the unseen world. Heaven forbid that we should be such mad fools,
as to make no provision for the journey; no inquiries about our
prospects in that eternity into which we must so soon enter. True
it is, that unless Heaven stops us in our mad career, we shall
plunge into irretrievable ruin.

In the first of these poems, many of the minute circumstances
attendant on death are pressed upon the memory. Very soon, as
Bunyan awfully expresses the though, we must look death in the
face, and 'drink with him.' Soon some kind friend or relative will
close our eyelids, and shut up our glassy eyes for ever; tie up
the fallen jaw, and prepare the corrupting body for its long, but
not final resting-place. Our hour-glass is fast ebbing out; time
stands ready with his scythe to cut us down; the grave yawns to
receive us. 'Man dieth and wasteth away; yea, man giveth up the
ghost, and where is he' (Job 14:10). The answer is ready, sure,
certain--he goes to the judgment of the great day. There every
thought that has passed over his mind, while on earth, will be
manifested and scrutinized; every action, every sin, and every
supposed good work, however private, will then be published. It is
an awful thought. Thousands of works which are thought good will
be weighed in the unerring balances of truth, will be found wanting,
and proved to be bad, not arising from evangelical motives;
while all our thoughts, words, and actions will appear in their
real colours tainted by sin. Those only who are clothed in the
Redeemer's righteousness, and cleansed by his purifying, sanctifying
sufferings, can stand accepted, and will receive the invitation,
Come, ye blessed, inherit the kingdom of your father, and your
God, by adoption into his family; while an innumerable multitude
will be hurried away by the voice of the judge, Go, ye cursed,
into everlasting torment. Solemn consideration. Reader, have you
fled for refuge to the hope set before you in the gospel? Have
you felt the alarm in your soul under a sense of sin and judgment?
Were you dead, and are you made alive? O, then, while you bless
the Saviour for such unspeakable mercies, seek with all diligence,
as life is prolonged, to extend the blessing to others. There is
no work nor device in the grave, whither we are all hastening, that
can benefit mortals. The great gulf will be fixed, and our state be
finally decided for eternity. O, then, if you have not yet attained
that good hope of heavenly felicity, sure and stedfast--hasten--yes,


'Hasten, O sinner, to be blest
And stay not for the morrow's sun;
For fear the curse should thee arrest
Before the morrow be begun.'

GEO. OFFOR.


ONE THING IS NEEDFUL,

OR

SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS--DEATH, JUDGMENT,
HEAVEN, AND HELL


AN INTRODUCTION TO THE ENSUING DISCOURSE.

1. These lines I at this time present
To all that will them heed,
Wherein I show to what intent
God saith, Convert[2] with speed.
2. For these four things come on apace,
Which we should know full well,
Both death and judgment, and, in place
Next to them, heaven and hell.
3. For doubtless man was never born
For this life and no more:
No, in the resurrection morn
They must have weal or woe.
4. Can any think that God should take
That pains, to form a man
So like himself, only to make
Him here a moment stand?
5. Or that he should make such ado,
By justice, and by grace;
By prophets and apostles too,
That men might see his face?
6. Or that the promise he hath made,
Also the threatenings great,
Should in a moment end and fade?
O! no, this is a cheat.
7. Besides, who is so mad, or worse,
To think that Christ should come
From glory, to be made a curse,
And that in sinners' room,
8. If nothing should by us be had
When we are gone from hence,
But vanities, while here? O mad
And foolish confidence.
9. Again, shall God, who is the truth,
Say there is heaven and hell
And shall men play that trick of youth
To say, But who can tell?
10. Shall he that keeps his promise sure
In things both low and small,
Yet break it like a man impure,
In matters great'st of all?
11. O, let all tremble at that thought,
That puts on God the lie,
That saith men shall turn unto nought
When they be sick and die.
12. Alas, death is but as the door
Through which all men do pass,
To that which they for evermore
Shall have by wrath or grace.
13. Let all therefore that read my lines,
Apply them to the heart:
Yea, let them read, and turn betimes,
And get the better part.
14. Mind therefore what I treat on here,
Yea, mind and weigh it well;
'Tis death and judgment, and a clear
Discourse of heaven and hell.


OF DEATH

1. Death, as a king rampant and stout
The world he dare engage;
He conquers all, yea, and doth rout
The great, strong, wise, and sage.
2. No king so great, nor prince so strong,
But death can make to yield,
Yea, bind and lay them all along,
And make them quit the field.
3. Where are the victors of the world,
With all their men of might?
Those that together kingdoms hurl'd,
By death are put to flight.
4. How feeble is the strongest hand,
When death begins to gripe!
The giant now leaves off to stand,
Much less withstand and fight.
5. The man that hath a lion's face
Must here give place and bend,
Yea, though his bones were bars of brass,
'Tis vain here to contend.
6. Submit he must to feeble ones,
To worms who will enclose
His skin and flesh, sinews and bones,
And will thereof dispose
7. Among themselves, as merchants do
The prizes they have got;
Or as the soldiers give unto
Each man the share and lot,
8. Which they by dint of sword have won,
From their most daring foe;
While he lies by as still as stone,
Not knowing what they do.
9. Beauty death turns to rottenness,
And youth to wrinkled face;
The witty he brings to distress,
And wantons to disgrace.
10. The wild he tames, and spoils the mirth
Of all that wanton are,
He takes the worldling from his worth,
And poor man from his care.
11. Death favours none, he lays at all,
Of all sorts and degree;
Both old and young, both great and small,
Rich, poor, and bound, and free.
12. No fawning words will flatter him,
Nor threat'nings make him start;
He favours none for worth or kin,
All must taste of his dart.
13. What shall I say? the graves declare
That death shall conquer all;
There lie the skulls, dust, bones, and there
The mighty daily fall.
14. The very looks of death are grim
And ghastly to behold;
Yea, though but in a dead man's skin,
When he is gone and cold.
15. How 'fraid are some of dead men's beds,
And others of their bones;
They neither care to see their heads,
Nor yet to hear their groans.
16. Now all these things are but the shade
And badges of his coat;[3]
The glass that runs, the scythe and spade,
Though weapons more remote:
17. Yet such as make poor mortals shrink
And fear, when they are told,
These things are signs that they must drink
With death; O then how cold.
18. It strikes them to the heart! how do
They study it to shun!
Indeed who can bear up, and who
Can from these shakings run?
19. But how much more then when he comes
To grapple with thy heart;
To bind with thread thy toes and thumbs,[4]
And fetch thee in his cart?
20. Then will he cut thy silver cord,
And break thy golden bowl;
Yea, break that pitcher which the Lord
Made cabin for thy soul.
21. Thine eyes, that now are quick of sight,
Shall then no way espy
How to escape this doleful plight,
For death will make thee die.
22. Those legs that now can nimbly run,
Shall then with faintness fail
To take one step, death's dart to shun,
When he doth thee assail.
23. That tongue that now can boast and brag
Shall then by death be tied
So fast, as not to speak or wag,
Though death lies by thy side.
24. Thou that didst once incline thine ear
Unto the song and tale,
Shall only now death's message hear,
While he, with face most pale,
25. Doth reason with thee how thy days
Hath hitherto been spent;
And what have been thy deeds and ways,
Since God thee time hath lent.
26. Then will he so begin to tear
Thy body from thy soul,
And both from life, if now thy care
Be not on grace to roll.
27. Death puts on things another face
Than we in health do see:
Sin, Satan, hell, death, life and grace
Now great and weighty be.
28. Yea, now the sick man's eye is set
Upon a world to come:
He also knows too without let[5]
That there must be his home.
29. Either in joy, in bliss and light,
Or sorrow, woe, and grief;
Either with Christ and saints in white,
Or fiends, without relief.
30. But, O! the sad estate that then
They will be in that die
Both void of grace and life! poor men!
How will they fear and cry.
31. Ha! live I may not, though I would
For life give more than all;
And die I dare not, though I should
The world gain by my fall.
32. No, here he must no longer stay,
He feels his life run out,
His night is come, also the day
That makes him fear and doubt.
33. He feels his very vitals die,
All waxeth pale and wan;
Nay, worse, he fears to misery
He shortly must be gone.
34. Death doth already strike his heart
With his most fearful sting
Of guilt, which makes his conscience start,
And quake at every thing.
35. Yea, as his body doth decay
By a contagious grief,
So his poor soul doth faint away
Without hope or relief.
36. Thus while the man is in this scare,
Death doth still at him lay;
Live, die, sink, swim, fall foul or fair,[6]
Death still holds on his way.
37. Still pulling of him from his place,
Full sore against his mind;
Death like a sprite stares in his face,
And doth with links him bind.
38. And carries him into his den,
In darkness there to lie,
Among the swarms of wicked men
In grief eternally.
39. For only he that God doth fear
Will now be counted wise:
Yea, he that feareth him while here,
He only wins the prize.
40. 'Tis he that shall by angels be
Attended to that bliss
That angels have; for he, O he,
Of glory shall not miss.
41. Those weapons and those instruments
Of death, that others fright:
Those dreadful fears and discontents
That brings on some that night.
42. That never more shall have a day,
Brings this man to that rest
Which none can win but only they
Whom God hath called and blest
43. With the first fruits of saving grace,
With faith, hope, love, and fear
Him to offend; this man his face
In visions high and clear,
44. Shall in that light which no eye can
Approach unto, behold
The rays and beams of glory, and
Find there his name enroll'd,
45. Among those glittering starts of light
That Christ still holdeth fast
In his right hand with all his might,
Until that danger's past,
46. That shakes the world, and most hath dropt
Into grief and distress,
O blessed then is he that's wrapt
In Christ his righteousness.
47. This is the man death cannot kill,
For he hath put on arms;
Him sin nor Satan hath not skill
To hurt with all their charms.
48. A helmet on his head doth stand,
A breastplate on his heart:
A shield also is in his hand,
That blunteth every dart.
49. Truth girds him round the reins, also
His sword is on his thigh;
His feet in shoes of peace do go
The ways of purity.
50. His heart it groaneth to the Lord,
Who hears him at his call,
And doth him help and strength afford,
Wherewith he conquers all.
51. Thus fortified, he keeps the field
While death is gone and fled;
And then lies down upon his shield
Till Christ doth raise the dead.


OF JUDGMENT.

1. As 'tis appointed men should die,
So judgment is the next
That meets them most assuredly;
For so saith holy text.
2. Wherefore of judgment I shall now
Inform you what I may,
That you may see what 'tis, and how
'Twill be with men that day.
3. This world it hath a time to stand,
Which time when ended, then
Will issue judgment out of hand
Upon all sorts of men.
4. The Judge we find, in God's record,
The Son of man, for he
By God's appointment is made Lord
And Judge of all that be.
5. Wherefore this Son of man shall come
At last to count with all,
And unto them shall give just doom,
Whether they stand or fall.
6. Behold ye now the majesty
And state that shall attend
This Lord, this Judge, and Justice high
When he doth now descend.
7. He comes with head as white as snow,
With eyes like flames of fire;
In justice clad from top to toe,
Most glorious in attire.
8. His face is filled with gravity;
His tongue is like a sword;
His presence awes both stout and high,
The world shakes at his word.
9. He comes in flaming fire, and
With angels clear and bright,
Each with a trumpet in his hand,
Clothed in shining white.
10. The trump of God sounds in the air,
The dead do hear his voice;
The living too run here and there,
Who made not him their choice.
11. Thus to his place he doth repair,
Appointed for his throne,
Where he will sit to judge, and where
He'll count with every one.
12. Angels attending on his hand
By thousands on a row;
Yea, thousand thousands by him stand,
And at his beck do go.
13. Thus being set, the books do ope
In which all crimes are writ.
All virtues, too, of faith and hope,
Of love; and every whit
14. Of all that man hath done or said,
Or did intend to do;
Whether they sinn'd, or were afraid
Evil to come into.
15. Before this bar each sinner now
In person must appear;
Under his judgment there to bow
With trembling and with fear:
16. Within whose breast a witness then
Will certainly arise,
That to each charge will say Amen,
While they seek and devise
17. To shun the sentence which the Lord
Against them then will read,
Out of the books of God's record,
With majesty and dread.
18. But every heart shall opened be
Before this judge most high;
Yea, every thought to judgment he
Will bring assuredly.
19. And every word and action, too,
He there will manifest;
Yea, all that ever thou didst do,
Or keep within thy breast,
20. Shall then be seen and laid before
The world, that then will stand
To see thy judge open ev'ry sore,
And all thy evils scann'd.
21. Weighing each sin and wickedness
With so much equity,
Proportioning of thy distress
And woful misery.
22. With so much justice, doing right,
That thou thyself shalt say,
My sins have brought me to this plight,
I threw myself away.
23. Into that gulph my sins have brought
Me justly to possess,
For which I blame not Christ, I wrought
It out by wickedness.
24. But O! how willingly would these
That thus in judgment be,
If that they might have help or ease,
Unto the mountains flee.
25. They would rejoice if that they might
But underneath them creep,
To hide them from revenging right,
For fear of which they weep.
26. But all in vain, the mountains then
Will all be fled and gone;
No shelter will be found for men
That now are left alone.
27. For succour they did not regard
When Christ by grace did call
To them, therefore they are not heard,
No mountains on them fall.
28. Before this Judge no one shall shroud
Himself, under pretence
Of knowledge, which hath made him proud,
Nor seeming penitence.
29. No high profession here can stand,
Unless sincerity
Hath been therewith commixed, and
Brought forth simplicity.[7]
30. No mask nor vizor here can hide
The heart that rotten is;
All cloaks now must be laid aside,
No sinner must have bliss.
31. Though most approve of thee, and count
Thee upright in thy heart;
Yea, though preferred and made surmount
Most men to act thy part,
32. In treading where the godly trod,
As to an outward show;
Yet this hold still, the grace of God
Takes hold on but a few,
33. So as to make them truly such
As then shall stand before
This Judge with gladness; this is much
Yet true for evermore.
34. The tree of life this paradise
Doth always beautify,
'Cause of our health it is the rise
And perpetuity.
35. Here stands the golden throne of grace
From out of which do run
Those crystal streams that make this place
Far brighter than the sun.
36. Here stands mount Zion with her king.
Jerusalem above,
That holy and delightful thing,
So beautified with love.
37. That, as a mother succours those
Which of her body be,
So she far more, all such as close
In with her Lord; and she
38. Her grace, her everlasting doors
Will open wide unto
Them all, with welcome, welcome, poor,
Rich, bond, free, high and low,
39. Unto the kingdom which our Lord
Appointed hath for all
That hath his name and word ador'd;
Because he did them call
40. Unto that work, which also they
Sincerely did fulfil,
Not shunning always to obey
His gracious holy will.
41. Besides, this much doth beautify
This goodly paradise,
That from all quarters, constantly,
Whole thousands as the price
42. Of precious blood, do here arrive;
As safe escaping all,
Sin, hell, and satan did contrive
To bring them into thrall.
43. Each telling his deliverance
I' th' open face of heaven;
Still calling to remembrance
How fiercely they were driven
44. By deadly foe, who did pursue
As swift as eagles fly;
Which if thou have not, down thou must
With those that then shall die
The second death, and be accurs'd
Of God. For certainly,
45. The truth of grace shall only here
Without a blush be bold
To stand, whilst others quake and fear,
And dare not once behold.
46. That heart that here was right for God
Shall there be comforted;
But those that evil ways have trod,
Shall then hang down the head.
47. As sore confounded with the guilt
That now upon them lies,
Because they did delight in filth
And beastly vanities.
48. Or else because they did deceive
With hypocritical
Disguises, their own souls, and leave
Or shun that best of all
49. Approved word of righteousness,
They were invited to
Embrace, therefore they no access
Now to him have, but woe.
50. For every one must now receive
According to their ways;
They that unto the Lord did cleave,
The everlasting joys.
51. Those that did die in wickedness,
To execution sent,
There still to grapple with distress,
Which nothing can prevent.
52. Of which two states I next shall write,
Wherefore I pray give ear,
And to them bend with all our might
Your heart with filial fear.


OF HEAVEN.

1. Heaven is a place, also a state,
It doth all things excel,
No man can fully it relate,
Nor of its glory tell.
2. God made it for his residence,
To sit on as a throne,
Which shows to us the excellence
Whereby it may be known.
3. Doubtless the fabric that was built
For this so great a king,
Must needs surprise thee, if thou wilt
But duly mind the thing.
4. If all that build do build to suit
The glory of their state,
What orator, though most acute,
Can fully heaven relate?
5. If palaces that princes build,
Which yet are made of clay,
Do so amaze when much beheld,
Of heaven what shall we say?
6. It is the high and holy place;
No moth can there annoy,
Nor make to fade that goodly grace
That saints shall there enjoy.
7. Mansions for glory and for rest
Do there prepared stand;
Buildings eternal for the blest
Are there provided, and
8. The glory and the comeliness
By deepest thought none may
With heart or mouth fully express,
Nor can before that day.
9. These heav'ns we see, be as a scroll,
Or garment folded up,
Before they do together roll,
And we call'd in to sup.
10. There with the king, the bridegroom, and
By him are led into
His palace chambers, there to stand
With his prospect to our view.
11. And taste and smell, and be inflam'd,
And ravished to see
The buildings he hath for us fram'd,
How full of heaven they be.
12. Its state also is marvellous,
For beauty to behold;
All goodness there is plenteous,
And better far than gold.
13. Adorn'd with grace and righteousness,
While fragrant scents of love
O'erflow with everlasting bliss,
All that do dwell above.
14. The heavenly majesty, whose face
Doth far exceed the sun,
Will there cast forth its rays of grace
After this world is done.
15. Which rays and beams will so possess
All things that there shall dwell,
With so much glory, light, and bliss,
That none can think or tell.
16. That wisdom which doth order all
Shall there be fully shown;
That strength that bears the world there shall
By every one be known.
17. That holiness and sanctity
Which doth all thought surpass,
Shall there in present purity
Outshine the crystal glass.
18. The beauty and the comeliness
Of this Almighty shall
Make amiable with lasting bliss
Those he thereto shall call.
19. The presence of this God will be
Eternal life in all,
And health and gladness, while we see
Thy face, O immortal!
20. Here will the Lord make clear and plain
How sweetly did agree
His attributes, when Christ was slain
Our Saviour to be.
21. How wisdom did find out the way,
How strength did make him stand,
How holiness did bear the sway,
And answer just demand.
22. How all these attributes did bend
Themselves to work our life,
Through the Christ whom God did send
To save us by his might.
23. All this will sparkle in our eye
Within the holy place,
And greatly raise our melody,
And flow our hearts with grace.
24. The largest thought that can arise
Within the widest heart
Shall then be filled with surprize,
And pleas'd in every part.
25. All mysteries shall here be seen,
And every knot, unty'd;
Electing love, that hid hath been,
Shall shine on every side.
26. The God of glory here will be
The life of every one;
Whose goodly attributes shall we
Possess them as our own.
27. By wisdom we all things shall know,
By light all things shall see,
By strength, too, all things we shall do,
When we in glory be.
28. The Holy Lamb of God, also,
Who for our sakes did die,
The holy ones of God shall know,
And that most perfectly.
29. Those small and short discoveries
That we have of him here,
Will there be seen with open eyes,
In visions full and clear.
30. Those many thousand acts of grace
That here we feel and find,
Shall there be real with open face
Upon his heart most kind.
31. There he will show us how he was
Our prophet, priest, and king;
And how he did maintain our cause,
And us to glory bring.
32. There we shall see how he was touch'd
With all our grief and pain
(As in his word he hath avouch'd),
When we with him shall reign;
33. He'll show us, also, how he did
Maintain our faith and love,
And why his face sometimes he hid
From us, who are his dove;
34. These tempting times that here we have,
We there shall see were good;
Also that hidden strength he gave,
The purchase of his blood.
35. That he should stand for us before
His Father, thus we read.
But then shall see, and shall adore
Him for his gracious deed.
36. Though we are vile, he without shame
Before the angels all
Lays out his strength, his worth, and name,
For us, who are in thrall.
37. This is he who was mock'd and beat,
Spit on, and crown'd with thorns;
Who for us had a bloody sweat,
Whose heart was broke with scorns.
38. 'Tis he who stands so much our friend,
As shortly we shall see,
With open face, world without end,
And in his presence be.
39. That head that once was crown'd with thorns,
Shall now with glory shine;
That heart that broken was with scorns,
Shall flow with life divine;
40. That man that here met with disgrace,
We there shall see so bright;
That angels can't behold his face
For its exceeding light.
41. What gladness will possess our heart
When we shall see these things!
What light and life, in every part,
Will rise like lasting springs!
42. O blessed face and holy grace,
When shall we see this day?
Lord, fetch us to this goodly place
We humbly do thee pray.
43. Next to this Lamb we shall behold
All saints, both more and less,
With whit'ned robes in glory roll'd,
'Cause him they did confess.
44. Each walking in his righteousness
With shining crowns of gold,
Triumphing still in heav'nly bliss,
Amazing to behold.
45. Each person for his majesty
Doth represent a king;
Yea, angel-like for dignity,
And seraphims that sing.
46. Each motion of their mind, and so
Each twinkling of their eye;
Each word they speak, and step they go,
It is in purity.
47. Immortal are they every one,
Wrapt up in health and light,
Mortality from them is gone,
Weakness is turn'd to might.
48. The stars are not so clear as they,
They equalize the sun;
Their glory shines to perfect day,
Which day will ne'er be done.
49. No sorrow can them now annoy,
Nor weakness, grief or pain;
No faintness can abate their joy,
They now in life do reign.
50. They shall not there, as here, be vex'd
With Satan, men, or sin;
Nor with their wicked hearts perplex'd,
The heavens have cop'd[8] them in.
51. Thus, as they shine in their estate,
So, too, in their degree;
Which is most goodly to relate,
And ravishing to see.
52. The majesty whom they adore,
Doth them in wisdom place
Upon the thrones, and that before
The angels, to their grace.
53. The saints of the Old Testament,
Full right to their degree;
Likewise the New, in excellent
Magnificency be.
54. Each one his badge of glory wears,
According to his place;
According as was his affairs
Here, in the time of grace.
55. Some on the right hand of the Lamb,
Likewise some on the left,
With robes and golden chains do stand
Most grave, most sage, and deft.[9]
56. The martyr here is known from him
Who peaceably did die,
Both by the place he sitteth in,
And by his dignity.
57. Each father, saint, and prophet shall,
According to his worth,
Enjoy the honour of his call,
And plainly hold it forth.
58. Those bodies which sometimes were torn,
And bones that broken were
For God's word; he doth now adorn
With health and glory fair.
59. Thus, when in heav'nly harmony
These blessed saints appear,
Adorn'd with grace and majesty,
What gladness will be there!
60. The light, and grace, and countenance,
The least of these shall have,
Will so with terror them advance,
And make their face so grave,
61. That at them all the world will shake,
When they lift up their head;
Princes and kings will at them quake,
And fall before them dead.
62. This shall we see, thus shall we be,
O would the day were come,
Lord Jesus take us up to thee,
To this desired home.
63. Angels also we shall behold,
When we on high ascend,
Each shining like to men of gold,
And on the Lord attend.
64. These goodly creatures, full of grace,
Shall stand about the throne,
Each one with lightning in his face,
And shall to us be known.
65. These cherubims with one accord
Shall cry continually,
Ah, holy, holy, holy, Lord,
And heavenly majesty.
66. These will us in their arms embrace,
And welcome us to rest,
And joy to see us clad with grace,
And of the heavens possess'd.
67. This we shall hear, this we shall see,
While raptures take us up,
When we with blessed Jesus be,
And at his table sup.
68. Oh shining angels! what, must we
With you lift up our voice?
We must; and with you ever be,
And with you must rejoice.
69. Our friends that lived godly here,
Shall there be found again;
The wife, the child, and father dear,
With others of our train.
70. Each one down to the foot in white,
Fill'd to the brim with grace,
Walking among the saints in light,
With glad and joyful face.
71. Those God did use us to convert,
We there with joy shall meet,
And jointly shall, with all our heart,
In life each other greet.
72. A crown to them we then shall be,
A glory and a joy;
And that before the Lord, when he
The world comes to destroy.
73. This is the place, this is the state,
Of all that fear the Lord;
Which men nor angels may relate
With tongue, or pen, or word.
74. No night is here, for to eclipse
Its spangling rays so bright;
Nor doubt, nor fear to shut the lips,
Of those within this light.
75. The strings of music here are tun'd
For heavenly harmony,
And every spirit here perfum'd
With perfect sanctity.
76. Here runs the crystal streams of life,
Quite through all our veins.
And here by love we do unite
With glory's golden chains.
77. Now that which sweet'neth all will be
The lasting of this state;
This heightens all we hear or see
To a transcendant rate.
78. For should the saints enjoy all this
But for a certain time,
O, how would they their mark then miss,
And at this thing repine?
79. Yea, 'tis not possible that they
Who then shall dwell on high,
Should be content, unless they may
Dwell there eternally.
80. A thought of parting with this place
Would bitter all their sweet,
And darkness put upon the face
Of all they there do meet.
81. But far from this the saints shall be,
Their portion is the Lord,
Whose face for ever they shall see,
As saith the holy word.
82. And that with everlasting peace,
Joy, and felicity,
From this time forth they shall increase
Unto eternity.


OF HELL, AND THE ESTATE
OF THOSE THAT PERISH.

1. Thus, having show'd you what I see
Of heaven, I now will tell
You also, after search, what be
The damned wights of hell.
2. And O, that they who read my lines
Would ponder soberly,
And lay to heart such things betimes
As touch eternity.
3. The sleepy sinner little thinks
What sorrows will abound
Within him, when upon the brinks
Of Tophet he is found.
4. Hell is beyond all though a state
So doubtful[10] and forlorn,
So fearful, that none can relate
The pangs that there are born.
5. God will exclude them utterly
From his most blessed face,
And them involve in misery,
In shame, and in disgrace.
6. God is the fountain of all bliss,
Of life, of light, and peace;
They then must needs be comfortless
Who are depriv'd of these.
7. Instead of life, a living death
Will there in all be found.
Dyings will be in every breath,
Thus sorrow will abound.
8. No light, but darkness here doth dwell;
No peace, but horror strange:
The fearful damning wights[11] of hell
In all will make this change.
9. To many things the damned's woe
Is liked in the word,
And that because no one can show
The vengeance of the Lord.
10. Unto a dreadful burning lake,
All on a fiery flame,
Hell is compared, for to make
All understand the same.
11. A burning lake, a furnace hot,
A burning oven, too,
Must be the portion, share, and lot,
Of those which evil sow.
12. This plainly shows the burning heat
With which it will oppress
All hearts, and will like burnings eat
Their souls with sore distress.
13. This burning lake, it is God's wrath
Incensed by the sin
Of those who do reject his path,
And wicked ways walk in.
14. Which wrath will so perplex all parts
Of body and of soul,
As if up to the very hearts
In burnings they did roll.
15. Again, to show the stinking state
Of this so sad a case,
Like burning brimstone God doth make
The hidings of his face.
16. And truly as the steam, and smoke,
And flames of brimstone smell,
To blind the eyes, and stomach choke,
So are the pangs of hell.
17. To see a sea of brimstone burn,
Who would it not affright?
But they whom God to hell doth turn
Are in most woful plight.
18. This burning cannot quenched be,
No, not with tears of blood;
No mournful groans in misery
Will here do any good.
19. O damned men! this is your fate,
The day of grace is done,
Repentance now doth come too late,
Mercy is fled and gone.
20. Your groans and cries they sooner should
Have sounded in mine ears,
If grace you would have had, or would
Have me regard your tears.
21. Me you offended with your sin,
Instructions you did slight,
Your sins against my law hath been,
Justice shall have his right.
22. I gave my Son to do you good,
I gave you space and time
With him to close, which you withstood,
And did with hell combine.
23. Justice against you now is set,
Which you cannot appease;
Eternal justice doth you let
From either life or ease.
24. Thus he that to this place doth come
May groan, and sigh, and weep;
But sin hath made that place his home,
And there it will him keep.
25. Wherefore, hell in another place
Is call'd a prison too,
And all to show the evil case
Of all sin doth undo.
26. Which prison, with its locks and bars
Of God's lasting decree,
Will hold them fast; O how this mars
All thought of being free!
27. Out at these brazen bars they may
The saints in glory see;
But this will not their grief allay,
But to them torment be.
28. Thus they in this infernal cave
Will now be holden fast
From heavenly freedom, though they crave,
Of it they may not taste.
29. The chains that darkness on them hangs
Still ratt'ling in their ears,
Creates within them heavy pangs,
And still augments their fears.
30. Thus hopeless of all remedy,
They dyingly do sink
Into the jaws of misery,
And seas of sorrow drink.
31. For being cop'd[12] on every side
With helplessness and grief,
Headlong into despair they slide
Bereft of all relief.
32. Therefore this hell is called a pit,
Prepared for those that die
The second death, a term most fit
To show their misery.
33. A pit that's bottomless is this,
A gulf of grief and woe,
A dungeon which they cannot miss,
That will themselves undo.
34. Thus without stay they always sink,
Thus fainting still they fail,
Despair they up like water drink,
These prisoners have no bail.
35. Here meets them now that worm that gnaws,
And plucks their bowels out,
The pit, too, on them shuts her jaws;
This dreadful is, no doubt.
36. This ghastly worm is guilt for sin,
Which on the conscience feeds,
With vipers' teeth, both sharp and keen,
Whereat it sorely bleeds.
37. This worm is fed by memory,
Which strictly brings to mind,
All things done in prosperity,
As we in Scripture find.
38. No word, nor thought, nor act they did,
But now is set in sight,
Not one of them can now be hid,
Memory gives them light.
39. On which the understanding still
Will judge, and sentence pass,
This kills the mind, and wounds the will,
Alas, alas, alas!
40. O, conscience is the slaughter shop,
There hangs the axe and knife,
'Tis there the worm makes all things hot,
And wearies out the life.
41. Here, then, is execution done
On body and on soul;
For conscience will be brib'd of none,
But gives to all their dole.
42. This worm, 'tis said, shall never die,
But in the belly be
Of all that in the flames shall lie,
O dreadful sight to see!
43. This worm now needs must in them live,
For sin will still be there,
And guilt, for God will not forgive,
Nor Christ their burden bear.
44. But take from them all help and stay,
And leave them to despair,
Which feeds upon them night and day,
This is the damned's share.
45. Now will confusion so possess
These monuments of ire,
And so confound them with distress,
And trouble their desire.
46. That what to think, or what to do,
Or where to lay their head,
They know not; 'tis the damned's woe
To live, and yet be dead.
47. These cast-aways would fain have life,
But know, they never shall,
They would forget their dreadful plight,
But that sticks fast'st of all.
48. God, Christ, and heaven, they know are best,
Yet dare not on them think,
The saints they know in joys do rest,
While they their tears do drink.
49. They cry alas, but all in vain,
They stick fast in the mire,
They would be rid of present pain,
Yet set themselves on fire.
50. Darkness is their perplexity,
Yet do they hate the light,
They always see their misery,
Yet are themselves all night.
51. They are all dead, yet live they do,
Yet neither live nor die.
They die to weal, and live to woe,
This is their misery.
52. Amidst all this so great a scare
That here I do relate,
Another falleth to their share
In this their sad estate.
53. The legions of infernal fiends
Then with them needs must be,
A just reward for all their pains,
This they shall feel and see.
54. With yellings, howlings, shrieks, and cries,
And other doleful noise,
With trembling hearts and failing eyes,
These are their hellish joys.
55. These angels black they would obey,
And serve with greedy mind,
And take delight to go astray,
That pleasure they might find.
56. Which pleasure now like poison turns
Their joy to heaviness;
Yea, like the gall of asps it burns,
And doth them sore oppress
57. Now is the joy they lived in
All turned to brinish tears,
And resolute attempts to sin
Turn'd into hellish fears.
58. The floods run trickling down their face,
Their hearts do prick and ache,
While they lament their woful case,
Their loins totter and shake.
59. O wetted cheeks, with bleared eyes,
How fully do you show
The pangs that in their bosom lies,
And grief they undergo!
60. Their dolour in their bitterness
So greatly they bemoan,
That hell itself this to express
Doth echo with their groan.
61. Thus broiling on the burning grates,
They now to wailing go,
And say of those unhappy fates
That did them thus undo.
62. Alas, my grief! hard hap had I
Those dolours here to find,
A living death, in hell I lie,
Involv'd with grief of mind.
63. I once was fair for light and grace,
My days were long and good;
I lived in a blessed place
Where was most heav'nly food.
64. But wretch I am, I slighted life,
I chose in death to live;
O, for these days now, if I might,
Ten thousand worlds would give.
65. What time had I to pray and read,
What time to hear the word!
What means to help me at my need,
Did God to me afford!
66. Examples, too, of piety
I every day did see,
But they abuse and slight did I,
O, woe be unto me.
67. I now remember how my friend
Reproved me of vice,
And bid me mind my latter end,
Both once, and twice, and thrice.
68. But O, deluded man, I did
My back upon him turn;
Eternal life I did not heed,
For which I now do mourn.
69. Ah, golden time, I did thee spend
In sin and idleness,
Ah, health and wealth, I did you lend
To bring me to distress.
70. My feet to evil I let run,
And tongue of folly talk;
My eyes to vanity hath gone,
Thus did I vainly walk.
71. I did as greatly toil and strain
Myself with sin to please,
As if that everlasting grain
Could have been found in these.
72. But nothing, nothing have I found
But weeping, and alas,
And sorrow, which doth now surround
Me, and augment my cross.
73. Ah, bleeding conscience, how did I
Thee check when thou didst tell
Me of my faults, for which I lie
Dead while I live in hell.
74. I took thee for some peevish foe,
When thou didst me accuse,
Therefore I did thee buffet so,
And counsel did refuse.
75. Thou often didst me tidings bring,
How God did me dislike,
Because I took delight in sin,
But I thy news did slight.
76. Ah, Mind, why didst thou do those things
That now do work my woe?
Ah, Will, why was thou thus inclin'd
Me ever to undo?
77. My senses, how were you beguil'd
When you said sin was good?
It hath in all parts me defil'd,
And drown'd me like a flood.
78. Ah, that I now a being have,
In sorrow and in pain;
Mother, would you had been my grave,
But this I wish in vain.
79. Had I been made a cockatrice,
A toad, or such-like thing;[13]
Yea, had I been made snow or ice,
Then had I had no sin;
80. A block, a stock, a stone, or clot,
Is happier than I;
For they know neither cold nor hot,
To live nor yet to die.
81. I envy now the happiness
Of those that are in light,
I hate the very name of bliss,
'Cause I have there no right.
82. I grieve to see that others are
In glory, life, and well,
Without all fear, or dread, or care,
While I am racked in hell.
83. Thus will these souls with watery eyes,
And hacking of their teeth,
With wringing hands, and fearful cries,
Expostulate their grief.
84. O set their teeth they will, and gnash,
And gnaw for very pain,
While as with scorpions God doth lash
Them for their life so vain.
85. Again, still as they in this muse,
Are feeding on the fire,
To mind there comes yet other news,
To screw their torments higher.
86. Which is the length of this estate,
Where they at present lie;
Which in a word I thus relate,
'Tis to eternity.
87. This thought now is so firmly fix'd
In all that comes to mind,
And also is so strongly mix'd
With wrath of every kind.
88. So that whatever they do know,
Or see, or think, or feel,
For ever still doth strike them through
As with a bar of steel.
89. For EVER shineth in the fire,
EVER is on the chains;
'Tis also in the pit of ire,
And tastes in all their pains.
90. For ever separate from God,
From peace, and life, and rest;
For ever underneath the rod
That vengeance liketh best.
91. O ever, ever, this will drown'd
Them quite and make them cry,
We never shall get o'er thy bound,
O, great eternity!
92. They sooner now the stars may count
Than lose these dismal bands;
Or see to what the motes[14] among
Or number up the sands.
93. Then see an end of this their woe,
Which now for sin they have;
O wantons, take heed what you do,
Sin will you never save.
94. They sooner may drink up the sea,
Than shake off these their fears;
Or make another in one day
As big with brinish tears;
95. Than put an end to misery,
In which they now do roar,
Or help themselves; no, they must cry,
Alas, for evermore.
96. When years by thousands on a heap
Are passed o'er their head;
Yet still the fruits of sin they reap
Among the ghostly dead.
97. Yea, when they have time out of mind
Be in this case so ill,
For EVER, EVER is behind[15]
Yet for them to fulfill.






EBAL AND GERIZZIM,

OR

THE BLESSING AND THE
CURSE:

BEING A SHORT EXHORTATION
TO SINNERS, BY THE MERCY
AND SEVERITY OF GOD.




FROM MOUNT GERIZZIM.

Besides what I said of the Four Last Things,
And of the weal and woe that from them springs;
An after-word still runneth in my mind,
Which I shall here expose unto that wind
That may it blow into that very hand
That needs it. Also that it may be scann'd
With greatest soberness, shall be my prayer,
As well as diligence and godly care;
So to present it unto public view,
That only truth and peace may thence ensue.
    My talk shall be of that amazing love
Of God we read of; which, that it may prove,
By its engaging arguments to save
Thee, I shall lay out that poor help I have
Thee to entice; that thou wouldst dearly fall
In love with thy salvation, and with all
That doth thereto concur, that thou mayst be
As blessed as the Blessed can make thee,
Not only here but in the world to come,
In bliss, which, I pray God, may be thy home.
    But first, I would advise thee to bethink
Thyself, how sin hath laid thee at the brink
Of hell, where thou art lulled fast asleep
In Satan's arms, who also will thee keep
As senseless and secure as e'er he may,
Lest thou shouldst wake, and see't, and run away
Unto that Jesus, whom the Father sent
Into the world, for this cause and intent,
That such as thou, from such a thrall as this
Might'st be released, and made heir of bliss.
Now that thou may'st awake, the danger fly,
And so escape the death that others die,
Come, let me set my trumpet to thine ear,
Be willing all my message for to hear:
'Tis for thy life, O do it not refuse;
Wo unto them good counsel do abuse.
Thou art at present in that very case,
Which argues thou art destitute of grace:
For he that lies where sin hath laid him, lies
Under the curse, graceless, and so he dies
In body and in soul, within that range,
If God his heart in mercy doth not change
Before he goes the way of all the earth,
Before he lose his spirit and his breath.
Repentance there is none within the grave,
Nor Christ, nor grace, nor mercies for to save
Thee from the vengeance due unto thy sin,
If now thou dost not truly close with him.
    Thou art like him that sleepeth in the sea
On broken boards, which, without guide or stay,
Are driven whither winds and water will;
While greedy beasts do wait to have their fill
By feeding on his carcass, when he shall
Turn overboard, and without mercy fall
Into the jaws of such as make a prey
Of those whom justice drowneth in the sea.
    Thou art like him that snoring still doth lie
Upon the bed of vain security,
Whilst all about him into burning flame
By fire is turned; yea, and while the frame
And building where he lies consuming is,
And while himself these burnings cannot miss.
    Thou art like one that hangeth by a thread
Over the mouth of hell, as one half-dead;
And O, how soon this thread may broken be,
Or cut by death, is yet unknown to thee!
But sure it is, if all the weight of sin,
And all that Satan, too, hath doing been,
Or yet can do, can break this crazy thread,
'Twill not be long before, among the dead,
Thou tumble do, as linked fast in chains,
With them to wait in fear for future pains.
    What shall I say? Wilt thou not yet awake?
Nor yet of thy poor soul some pity take?
Among the lions it hood-winked lies;
O, that the Lord would open once thine eyes
That thou might'st see it, then I dare say thou,
As half-bereft of wits, wouldst cry out, How
Shall I escape? Lord help, O! help with speed,
Reach down thy hand from heav'n, for help I need,
To save me from the lions, for I fear
This soul of mine they will in pieces tear.
    Come, then, and let us both expostulate
The case betwixt us, till we animate
And kindle in our hearts that burning love
To Christ, to grace, to life, that we may move
Swifter than eagles to this blessed prey;
Then shall it be well with us in that day
The trump shall sound, the dead made rise, and stand,
Then to receive, for breach of God's command,
Such thunder-claps as these, Depart from me
Into hell-fire, you that the wicked be,
Prepared for the devil, and for those
That with him and his angels rather chose
To live in filthy sin and wickedness,
Whose fruit is everlasting bitterness.
    We both are yet on this side of the grave,
We also gospel-privileges have;
The word, and time to pray; God give us hearts,
That, like the wise man, we may act our parts,
To get the pearl of price; then we shall be
Like godly Mary, Peter, Paul, and we
Like Jacob, too, the blessing shall obtain;
While Esau rides a-hunting for the gain
Of worldly pelf, which will him not avail
When death or judgment shall him sore assail.
    Now, to encourage us for to begin,
Let us believe the kingdom we may win,
And be possess'd thereof, if we the way
Shall hit into, and then let nothing stay
Or hinder us; the crown is at the end,
Let's run and strive, and fly, and let's contend
With greatest courage it for to obtain;
'Tis life, and peace, and everlasting gain.
The gate of life, the new and living way,
The promise holdeth open all the day,
Which thou by Jacob's ladder must ascend,
Where angels always wait, and do attend
As ministers, to minister for those
That do with God, and Christ, and glory close.
    If guilt of sin still lieth at our door,
Us to discourage, let us set before
Our eyes a bleeding Jesus, who did die
The death, and let's believe the reason why
He did it, was that we might ever be
From death and sin, from hell and wrath set free.
Yea, let's remember for that very end
It was his blessed Father did him send;
That he the law of God might here fulfil,
That so the mystery of his blessed will
Might be revealed in the blessedness
Of those that fly to Christ for righteousness.
    Now let us argue with ourselves, then, thus
That Jesus Christ our Lord came to save us,
By bearing of our sins upon his back,
By hanging on the cross as on a rack,
While justice cut him off on every side,
While smiles Divine themselves from him did hide,
While earth did quake, and rocks in pieces rent,
And while the sun, as veiled, did lament
To see the innocent and harmless die
So sore a death, so full of misery.
    Yea, let us turn again, and say, All this
He did and suffered for love of his.
He brought in everlasting righteousness,
That he might cover all our nakedness;
He wept and wash'd his face with brinish tears
That we might saved be from hellish fears;
Blood was his sweat, too, in his agony,
That we might live in joyful ecstasy;
He apprehended was and led away,
That grace to us-ward never might decay.
With swords, and bills, and outrage in the night,
That to the peace of heav'n we might have right.
Condemned he was between two thieves to die,
That we might ever in his bosom lie;
Scourged with whips his precious body were,
That we lashes of conscience might not fear;
His head was crowned with thorns, that we might be
Crowned with glory and felicity;
He hanged was upon a cursed tree,
That we delivered from death might be;
His Father from him hides his smiles and face,
That we might have them in the heavenly place;
He cry'd, My God, why hast forsaken me?
That we forsaken of him might not be.
Into his side was thrust a bloody spear,
That we the sting of death might never fear;
He went into the grave after all this,
That we might up to heav'n go, and have bliss.
Yea, rise again he did out of the earth,
And shook off from him all the chains of death;
Then at his chariot wheels he captive led
His foes, and trod upon the serpent's head;
Riding in triumph to his Father's throne,
There to possess the kingdom as his own.
What say'st thou, wilt not yet unto him come?
His arms are open, in his heart is room
To lay thee; be not then discouraged,
Although thy sins be many, great, and red;
Unto thee righteousness he will impute,
And with the kisses of his mouth salute
Thy drooping soul, and will it so uphold,
As that thy shaking conscience shall be bold
To come to mercy's seat with great access,
There to expostulate with that justice
That burns like fiery flames against all those
That do not with this blessed Jesus close;
Which unto thee will do no harm, but good,
Because thou hast reliance on that blood
That justice saith hath given him content,
For all that do unfeignedly repent
Their ill-spent life, and roll upon free grace,
That they within that bosom might have place,
That open is to such, where they shall lie
In ease, and gladness, and felicity,
World without end, according to that state
I have, nay, better than I, can relate.
    If thou shalt still object, thou yet art vile,
And hast a heart that will not reconcile
Unto the holy law, but will rebel,
Hark yet to what I shall thee farther tell.
Two things are yet behind that help thee will,
If God should put into thy mind that skill,
So to improve them as becometh those
That would with mercy and forgiveness close.
 First, then, let this sink down into thy heart,
That Christ is not a Saviour in part,
But every way so fully he is made
That all of those that underneath his shade
And wing would sit, and shroud their weary soul,
That even Moses dare it not control,
But justify it, approve of 't, and conclude
No man nor angel must himself intrude
With such doctrine that may oppose the same,
On pain of blaspheming that holy name,
Which God himself hath given unto men,
To stay, to trust, to lean themselves on, when
They feel themselves assaulted, and made fear
Their sin will not let them in life appear.
 For as God made him perfect righteousness,
That he his love might to the height express,
And us present complete before the throne;
Sanctification, too, of his own
He hath prepared, in which do we stand,
Complete in holiness, at his right hand.
Now this sanctification is not
That holiness which is in us, but that
Which in the person of this Jesus is,
And can inherently be only his.
But is imputed to us for our good.
As is his active righteousness and blood;
Which is the cause, though we infirm are found,
That mercy and forgiveness doth abound
To us-ward, and that why we are not shent[16]
And empty, and away rebuked sent,
Because that all we do imperfect is.
Bless God, then, for this holiness of his,
And learn to look by faith on that alone,
When thou seest thou hast nothing of thine own;
Yea, when thy heart most willing is to do
What God by his good word doth call thee to;
And when thou find'st most holiness within,
And greatest power over every sin,
Yet then to Jesus look, and thou shalt see
In him sanctification for thee,
Far more complete than all that thou canst find
In the most upright heart and willing mind,
That ever man or angels did possess,
When most filled with inherent righteousness.
Besides, if thou forgettest here to live,
And Satan get thee once into his sieve,
He will so hide thy wheat, and show thy brun[17]
That thou wilt quickly cry, I am undone.
Alas, thy goodliest attainments here,
Though like the fairest blossoms they appear,
How quickly will they lour and decay,
And be as if they all were fled away,
When once the east-wind of temptations beat
Upon thee, with their dry and blasting heat!
Rich men will not account their treasure lies
In crack'd groats and four-pence half-pennies,[18]
But in those bags they have within their chests,
In staple goods, which shall within their breasts
Have place accordingly, because they see
Their substance lieth here. But if that be
But shaken, then they quickly fear, and cry,
Alas, 'tis not this small and odd money,
We carry in our pockets for to spend,
Will make us rich, or much will stand our friend.
If famine or if want do us assail,
How quickly will these little pieces fail!
    If thou be wise, consider what I say
And look for all in Christ, where no decay
Is like to be; then though thy present frame
Be much in up-and-down, yet he the same
Abideth, yea, and still at God's right hand,
As thy most perfect holiness will stand.
It is, I say, not like to that in thee,
Now high, then low, now out, then in, but he
Most perfect is, when thou art at the worst
The same, the very same; I said at first,
This helpeth much when thou art buffeted,
And when thy graces lie in thee as dead;
Then to believe they are all perfect still
In Christ thy head, who hath that blessed skill,
Yet to present thee by what is in him
Unto his Father, one that hath no sin.
Yea, this will fill thy mouth with argument
Against the tempter, when he shall present
Before thee all thy weakness, and shall hide
From thee thy graces, that thou mayst abide
Under the fretting fumes of unbelief,
Which never yielded Christian man relief.
Nor help thyself thou mayst against him thus:
O Satan, though my heart indeed be worse
Than 'twas a while ago, yet I perceive
Thou shalt me not of happiness bereave,
Nor yet of holiness; for by the Word
I find that Jesus Christ, our blessed Lord,
Is made sanctification for me
In his own person, where all graces be,
As water in the fountain; and that I,
By means of that, have yet a sanctity,
Both personal and perfect every way;
And that is Christ himself, as Paul doth say.
Now, though my crazy pitcher oft doth leak,
By means of which my graces are so weak,
And so much spent, that one I cannot find
Able to stay or help my feeble mind;
Yet then I look to Jesus, and see all
In him that wanting is in me, and shall
Again take courage, and believe he will
Present me upright in his person, till
He humble me for all my foolishness,
And then again fill me with holiness.
Now, if thou lovest inward sanctity,
As all the saints do most unfeignedly,
Then add, to what I have already said,
Faith in the promise; and be not afraid
To urge it often at the throne of grace,
And to expect it in its time and place.
Then he that true is, and that cannot lie,
Will give it unto thee, that thou thereby
Mayst serve with faith, with fear, in truth and love,
That God that did at first thy spirit move
To ask it to his praise, that he might be
Thy God, and that he might delight in thee.
 If I should here particulars relate,
Methinks it could not but much animate
Thy heart, though very listless to inquire
How thou mayst that enjoy, which all desire
That love themselves and future happiness;
But O, I cannot fully it express:
The promise is so open and so free,
In all respects, to those that humble be,
That want they cannot what for them is good;
But there 'tis, and confirmed is with blood,
A certain sign, all those enjoy it may,
That see they want it, and sincerely pray
To God the Father, in that Jesus' name
Who bled on purpose to confirm the same.

[THE NECESSITY OF A NEW HEART.]

Now wouldst thou have a heart that tender is,
A heart that forward is to close with bliss;
A heart that will impressions freely take
Of the new covenant, and that will make
The best improvement of the word of grace,
And that to wickedness will not give place;
All this is in the promise, and it may
Obtained be of them that humbly pray.
Wouldst thou enjoy that spirit that is free,
And looseth those that in their spirits be
Oppressed with guilt, or filth, or unbelief;
That spirit that will, where it dwells, be chief;
Which breaketh Samson's cord as rotten thread,
And raiseth up the spirit that is dead;
That sets the will at liberty to choose
Those things that God hath promis'd to infuse
Into the humble heart? All this, I say,
The promise holdeth out to them that pray.

[THE SPIRIT OF PRAYER.]

Wouldst thou have that good, that blessed mind,
That is so much to heavenly things inclin'd
That it aloft will soar, and always be
Contemplating on blest eternity.
That mind that never thinks itself at rest,
But when it knows it is for ever blest;
That mind that can be here no more content,
Than he that in the prison doth lament;
That blessed mind that counts itself then free
When it can at the throne with Jesus be,
There to behold the mansions he prepares
For such as be with him and his co-heirs.
This mind is in the covenant of grace,
And shall be theirs that truly seek his face.

[OF GODLY FEAR.]

Is godly fear delightful unto thee,
That fear that God himself delights to see
Bear sway in them that love him? then he will
Thy godly mind in this request fulfil.
By giving thee a fear that tremble shall,
At every trip thou takest, lest thou fall,
And him offend, or hurt thyself by sin,
Or cause poor souls that always blind have been
To stumble at thy falls, and harder be
Against their own salvation and thee.
    That fear that of itself would rather choose
The rod, than to offend or to abuse
In anything that blessed worthy name,
That hath thee saved from that death and shame;
That sin would soon have brought thee to, if he
Had not imputed righteousness to thee.
I will love them, saith God, and not depart
From them, but put my fear within their heart,
That I to them may always lovely be,
And that they never may depart from me.

[OF UPRIGHTNESS AND SINCERITY.]

Wouldst thou be very upright and sincere?
Wouldst thou be that within thou dost appear,
Or seem to be in outward exercise
Before the most devout, and godly wise?
Yea, art thou thus when no eye doth thee see
But that which is invisible? and be
The words of God in truth thy prop and stay?
And do they in thy conscience bear more sway
To govern thee in faith and holiness,
Than thou canst with thy heart and mouth express?
And do the things that truly are divine,
Before thee more than gold or rubies shine?
And if, as unto Solomon, God should
Propound to thee, What wouldst thou have? how would
Thy heart and pulse beat after heav'nly things,
After the upper and the nether springs?
    Couldst, with unfeigned heart and upright lip,
Cry, Hold me fast, Lord, never let me slip,
Nor step aside from faith and holiness,
Nor from the blessed hope of future bliss?
Lord, rather cross me anywhere than here;
Lord, fill me always with thy holy fear,
And godly jealousy of mine own heart,
Lest I, Lord, should at any time depart
From thy most blessed covenant of grace,
Where Jesus rules as King, and where thy face
Is only to be seen with comfort, and
Where sinners justified before thee stand.
    If these thy groanings be sincere and true,
If God doth count thee one that dost pursue
The things thou cryest after with thy heart,
No doubt but in them thou shalt have a part.

[HOW GRACES ARE TO BE OBTAINED.]

The next word that I would unto thee say,
Is how thou mayst attain without delay,
Those blessed graces, and that holiness
Thou dost with so much godly zeal express
Thy love to, and thy longing to enjoy,
That sins and weakness might thee less annoy.
Know, then, as I have hinted heretofore,
And shall now speak unto a little more,
All graces in the person of the Son
Are by the Father hid, and therefore none
Can them obtain but they who with him close;
All others graceless are but only those;
For of his fulness 'tis that we receive,
And grace for grace; let no man then deceive
Himself or others with a feigned show
Of holiness, if Jesus they eschew.
When he ascended to his Father, then
It was that he received gifts for men;
Faith, hope, and love, true zeal, an upright heart,
Right humbleness of mind, and every part
Of what the word of life counts holiness,
God then laid up in him, that we redress
And help might have, who do unto him fly
For righteousness and gospel sanctity.

[OF IMPUTED RIGHTEOUSNESS.]

Now, if thou wouldst inherit righteousness,
And so sanctification possess
In body, soul, and spirit, then thou must
To Jesus fly, as one ungodly first;
And so by him crave pardon for thy sin
Which thou hast loved, and hast lived in;
For this cannot at all forgiven be,
For any righteousness that is in thee;
Because the best thou hast is filthy rags,
Profane, presumptuous, and most beastly brags
Of flesh and blood, which always cross doth lie
To God, to grace, and thy felicity.
    Then righteousness imputed thou must have,
Thee from that guilt and punishment to save
Thou liest under as a sinful man,
Throughout polluted, and that never can
By any other means acquitted be,
Or ever have true holiness in thee.
The reason is, because all graces are
Only in Christ, and be infused where,
Or into those whom he doth justify,
By what himself hath done, that he thereby
Might be the whole of all that happiness
The sinner shall enjoy here, and in bliss.
Besides, if holiness should first be found
In those whom God doth pardon, then the ground
Why we forgiven are would seem to be,
He first found holiness in thee and me;
But this the holy Scriptures will refute,
And prove that righteousness he doth impute
Without respect to goodness first in man;
For, to speak truth indeed, no goodness can
Be found in those that underneath the law
Do stand; for if God goodness in them saw,
Why doth he once and twice say, There is none
That righteous be; no, not so much as one;
None understandeth, none seek after God,
His ways they have not known, but have abode
In wickedness, unprofitably they
Must needs appear to be then every way.
Their throats an open sepulchre, also
Their mouths are full of filthy cursings too;
And bitterness, yea, underneath their lips
The asp hath poison. O how many slips
And falls in sin must such poor people have!
Now here's the holiness that should them save,
Or, as a preparation, go before,
To move God to do for them less or more?
No, grace must on thee righteousness bestow,
Or, else sin will for ever thee undo.
Sweet Paul this doctrine also doth express,
Where he saith, Some may have righteousness,
Though works they have not; and it thus may stand,
Grace by the promise gives what the command
Requireth us to do, and so are we
Quitted from doing, and by grace made free.

[OF HOLINESS OF LIFE.]

Now, then, if holiness thou wouldst obtain,
And wouldst a tender Christian man remain,
Keep faith in action, let that righteousness
That Christ fulfilled always have express
And clear distinction in thy heart, from all
That men by Scripture, or besides, it, call
Inherent gospel holiness, or what
Terms else they please to give it; for 'tis that,
And that alone, by which all graces come
Into the heart; for else there is no room
For ought but pride, presumption, or despair,
No love or other graces can be there.
Received you the Spirit, saith St. Paul,
By hearing, faith, or works? not works, and shall
No ways retain the same, except you do
Hear faith, embrace the same, and stick thereto.

[THE OPERATION OF FAITH.]

The word of faith unto me pardon brings,
Shows me the ground and reason whence it springs:
To wit, free grace, which moved God to give
His Son to die and bleed, that I might live
This word doth also loudly preach to me,
Though I a miserable sinner be,
Yet in this Son of God I stand complete,
Whose righteousness is without all deceit;
'Tis that which God himself delighteth in,
And that by which all his have saved been.

[OF LOVE TO GOD.]

When I do this begin to apprehend,
My heart, my soul, and mind, begins to bend
To God-ward, and sincerely for to love
His son, his ways, his people, and to move
With brokenness of spirit after him
Who broken was, and killed for my sin.
Now is mine heart grown holy, now it cleaves
To Jesus Christ my Lord, and now it leaves
Those ways that wicked be; it mourns because
It can conform no more unto the laws
Of God, who loved me when I was vile,
And of sweet Jesus, who did reconcile
Me unto justice by his precious blood,
When no way else was left to do me good.
If you would know how this can operate
Thus on the soul, I shall to you relate
A little farther what my soul hath seen
Since I have with the Lord acquainted been.
The word of grace, when it doth rightly seize
The spirit of a man, and so at ease
Doth set the soul, the Spirit of the Lord
Doth then with might accompany the word;
In which it sets forth Christ as crucified,
And by that means the Father pacified
With such a wretch was thou, and by this sight,
Thy guilt is in the first place put to flight,
For thus the Spirit doth expostulate:
Behold how God doth now communicate
(By changing of the person) grace to thee
A sinner, but to Christ great misery,
Though he the just one was, and so could not
Deserve this punishment; behold, then, what
The love of God is! how 'tis manifest,
And where the reason lies that thou art blest.
This doctrine being spoken to the heart,
Which also is made yield to every part
Thereof, it doth the same with sweetness fill,
And so doth sins and wickednesses kill;
For when the love of God is thus reveal'd,
And thy poor drooping spirit thereby seal'd,
And when thy heart, as dry ground, drinks this in
Unto the roots thereof, which nourish sin,
It smites them, as the worm did Jonah's gourd,
And makes them dwindle of their own accord,
And die away; instead of which there springs
Up life and love, and other holy things.
Besides, the Holy Spirit now is come,
And takes possession of thee as its home;
By which a war maintained always is
Against the old man and the deeds of his.
    When God at first upon mount Sinai spake,
He made his very servant Moses quake;
But when he heard the law the second time,
His heart was comforted, his face did shine.
What was the reason of this difference,
Seeing no change was in the ordinance,
Although a change was in the manner, when
The second time he gave it unto men?
At first 'twas given in severity,
In thunder, blackness, darkness, tempest high,
In fiery flames it was delivered.
This struck both Moses and the host as dead;
But Moses, when he went into the mount
The second time, upon the same account
No fear, nor dread, nor shaking of his mind,
Do we in all the holy Scripture find;
But rather in his spirit he had rest,
And look'd upon himself as greatly blest.
He was put in the rock, he heard the name,
Which on the mount the Lord did thus proclaim:
The Lord, merciful, gracious, and more,
Long-suffering, and keeping up in store
Mercy for thousands, pardoning these things,
Iniquity, transgressions, and sins,
And holding guilty none but such as still
Refuse forgiveness, of rebellious will.
    This proclamation better pleased him
Than all the thunder and the light'ning.
Which shook the mount, this rid him of his fear,
This made him bend, make haste, and worship there.
    Jehoshaphat, when he was sore opprest
By Amnon and by Moab, and the rest
Of them that sought his life, no rest he found,
Until a word of faith became a ground
To stay himself upon; O, then they fell,
His very song became their passing-bell.
Then holiness of heart a consequence
Of faith in Christ is, for it flows from thence;
The love of Christ in truth constraineth us,
Of love sincerely to make judgment thus:
He for us died that for ever we
Might die to sin, and Christ his servants be.
O! nothing's like to the remembrance
Of what it is to have deliverance
From death and hell, which is of due our right,
Nothing, I say, like this to work delight
In holy things; this like live honey runs,
And needs no pressing out of honey-combs.

[LOVE INDUCING CHRISTIAN CONDUCT.]

Then understand my meaning by my words,
How sense of mercy unto faith affords
Both grace to sanctify, and holy make
That soul that of forgiveness doth partake.
Thus having briefly showed you what is
The way of life, or sanctity, of bliss,
I would not in conclusion have you think,
By what I say, that Christian men should drink
In these my words with lightness, or that they
Are now exempted from what every day
Their duty is. No, God doth still expect,
Yea, doth command, that they do not neglect
To pray, to read, to hear, and not dissent
From being sober, grave, and diligent
In watching, self-denial, and with fear
To serve him all the time thou livest here.
Indeed I have endeavoured to lay
Before your eyes the right and only way
Pardon to get, and also holiness,
Without which never think that God will bless
Thee with the kingdom he will give to those
That Christ embrace, and holy lives do choose
To live, while here all others go astray,
And shall in time to come be cast away.


FROM MOUNT EBAL.

Thus having heard from Gerizzim, I shall
Next come to Ebal, and you thither call,
Not there to curse you, but to let you hear
How God doth curse that soul that shall appear
An unbelieving man, a graceless wretch;
Because he doth continue in the breach
Of Moses' law, and also doth neglect
To close with Jesus; him will God reject
And cast behind him; for of right his due
Is that from whence all miseries ensue.
Cursed, saith he, are thy that do transgress
The least of my commandments, more or less.
Nothing that written is must broken be,
But always must be kept unto by thee,
And must fulfilled be; for here no man
Can look God in the face, or ever stand
Before the judgment-seat; for if they be
Convict, condemned too assuredly.
Now keep this law no mortal creature can,
For they already do, as guilty, stand
Before the God that gave it; so that they
Obnoxious to the curse lie every day,
Which also they must feel for certainty,
If unto Jesus Christ they do not fly.
Hence, then, as they for ever shall be blest,
That do by faith upon the promise rest,
So peace unto the wicked there is none;
'Tis wrath and death that they must feed upon.
    That what I say may some impression make
On carnal hearts, that they in time may take
That course that best will prove when time is done,
These lines I add to what I have begun.
    First, thou must know that God, as he is love
So he is justice, therefore cannot move,
Or in the least be brought to favour those
His holiness and justice doth oppose.
    For though thou mayst imagine in thy heart
That God is this or that, yet if thou art
At all besides the truth of what he is,
And so dost build thy hope for life amiss,
Still he the same abideth, and will be
The same, the same for ever unto thee.
    As God is true unto his promise, so
Unto his threat'ning he is faithful too.
Cease to be God he must, if he should break
One tittle that his blessed mouth did speak.
    Now, then, none can be saved but the men
With whom the Godhead is contented when
It them beholds with the severest eye
Of justice, holiness, and yet can spy
No fault nor blemish in them; these be they
That must be saved, as the Scriptures say.
    If this be true, as 'tis assuredly,
Woe be to them that wicked live and die;
Those that as far from holiness have been
All their life long as if no eye had seen
Their doings here, or as if God did not
At all regard, or in the least mind what,
Wherein, or how they did his law transgress,
Either by this or other wickedness;
But how deceived these poor creatures are,
They then shall know when they their burthen bear.
 Alas, our God is a consuming fire;
So is his law, by which he doth require
That thou submit to him, and if thou be
Not in that justice found that can save thee
From all and every sentence which he spake
Upon mount Sinai, then as one that brake
It, thou the flames thereof shall quickly find
As scourges thee to lash, while sins do bind
Thee hand and foot, for ever to endure
The strokes of vengeance for thy life impure.
    What I have said will yet evinced be,
And manifest abundantly to thee,
If what I have already spoken to
Be joined with these lines that do ensue.
Justice discovers its antipathy
Against profaneness and malignity.
Not only by the law it gave to men,
And threatenings thereunto annexed then.
But inasmuch as long before that day,
He did prepare for such as go astray,
That dreadful, that so much amazing place--
Hell, with its torments--for those men that grace
And holiness of life slight and disdain,
There to bemoan themselves with hellish pain.
    This place, also, the pains so dismal be,
Both as to name and nature, that in me
It is not to express the damning wights,
The hellish torture, and the fearful plights
Thereof; for as intolerable they
Must needs be found, by those that disobey
The Lord, so can no word or thought express
Unto the full the height of that distress;
Such miserable caitiffs, that shall there
Rebukes of vengeance, for transgressions bear.
    Indeed the holy Scriptures do make use
Of many metaphors, that do conduce
Much to the symbolizing of the place,
Unto our apprehension; but the case--
The sad, the woful case--of those that lie
As racked there in endless misery,
By all similitudes no mortals may
Set forth in its own nature; for I say
Similitudes are but a shade, and show
Of those or that they signify to you.
The fire that doth within thine oven burn,
The prison where poor people sit and mourn,
Chains, racks, and darkness, and such others, be
As painting on the wall, to let thee see
By word and figures the extremity
Of such as shall within these burnings lie.
    But certainly, if wickedness and sin
Had only foolish toys and trifles been,
And if God had not greatly hated it,
Yea, could he any ways thereof admit,
And let it pass, he would not thus have done.
He doth not use to punish any one
With any place or punishment that is
Above or sharper than the sin of his
Hath merited, and justice seeth due;
Read sin, then, by the death that doth ensue.
    Most men do judge of sin, not by the fruits
It bears and bringeth forth, but as it suits
Their carnal and deluded hearts, that be
With sensual pleasures eaten up; but he
That now so judgeth, shortly shall perceive
That God will judge thereof himself, and leave
Such men no longer to their carnal lusts,
To judge of wickedness, and of the just
And righteous punishment that doth of right
Belong thereto; and will, too, in despite
Of all their carnal reason, justify
Himself, in their eternal misery.
Then hell will be no fancy, neither will
Men's sins be pleasant to them; but so ill
And bitter, yea, so bitter, that none can
Fully express the same, or ever stand
Under the burden it will on them lay,
When they from life and bliss are sent away.
    When I have thought how often God doth speak
Of their destruction, who HIS law do break;
And when the nature of the punishment
I find so dreadful, and that God's intent,
Yea, resolution is, it to inflict
On every sinner that shall stand convict,
I have amazed been, yet to behold,
To see poor sinners yet with sin so bold,
That like the horse that to the battle runs,
Without all fear, and that no danger shuns,
Till down he falls. O resolute attempts!
O sad, amazing, damnable events!
The end of such proceedings needs must be,
From which, O Lord, save and deliver me.
But if thou think that God thy noble race
Will more respect, than into such a place
To put thee; hold, though thou his offspring be,
And so art lovely, yet sin hath made thee
Another kind of creature than when thou
Didst from his fingers drop, and therefore now
Thy first creation stands thee in no stead;
Thou hast transgressed, and in very deed
Set God against thee, who is infinite,
And that for certain never will forget
Thy sins, nor favour thee if thou shalt die
A graceless man; this is thy misery.
    When angels sinned, though of higher race
Than thou, and also put in higher place,
Yet them he spared not, but cast them down
From heaven to hell; where also they lie bound
In everlasting chains, and no release
Shall ever have, but wrath, that shall increase
Upon them, to their everlasting woe.
As for the state they were exalted to,
That will by no means mitigate their fear,
But aggravate their hellish torment here;
For he that highest stands, if he shall fall,
His danger needs must be the great'st of all.
Now if God noble angels did not spare
Because they did transgress, will he forbear
Poor dust and ashes? Will he suffer them
To break his law, and sin, and not condemn
Them for so doing? Let not man deceive
Himself or others; they that do bereave
Themselves by sin of happiness, shall be
Cut off by justice, and have misery.
    Witness his great severity upon
The world that first was planted, wherein none
But only eight the deluge did escape,
All others of that vengeance did partake;
The reason was, that world ungodly stood
Before him, therefore he did send the flood,
Which swept them all away. A just reward
For their most wicked ways against the Lord,
Who could no longer bear them and their ways,
Therefore into their bosom vengeance pays.
We read of Sodom, and Gomorrah too,
What judgments they for sin did undergo;
How God from heaven did fire upon them rain,
Because they would not wicked ways refrain;
Condemning of them with an overthrow,
And turned them to ashes. Who can know
The miseries that these poor people felt
While they did underneath those burnings melt?
Now these, and many more that I could name,
That have been made partakers of the flame
And sword of justice, God did then cut off,
And make examples unto all that scoff
At holiness, or do the gospel slight;
And long it will not be before the night
And judgment, painted out by what he did
To Sodom and Gomorrah, fulfilled
Upon such sinners be, that they may now
That God doth hate the sin, and persons too.
Of such as still rebellious shall abide,
Although they now at judgment may deride.



FOOTNOTES:

[1] On the reverse of the title-page is the following singular
advertisement:--'This author having published many books, which
have gone off very well, there are certain ballad-sellers about
Newgate, and on London Bridge, who have put the two first letters
of this author's name, and his effigies, to their rhymes and
ridiculous books, suggesting to the world as if they were his.
Now know, that this author publisheth his name at large to all
his books; and what you shall see otherwise, he disowns.'--Ed.

[2] 'Convert,' for 'be ye converted,' was a common mode of speech
in Bunyan's time. It is so used in Holy Writ, Isaiah 6:10.--Ed.

[3] Armorial bearings as now worn by heralds embroidered on the
tabard or coat.--Ed.

[4] A common custom when death takes place. The two great toes
are tied together, to make the body look decent; and formerly the
hands were placed with the palms together, as if in the attitude
of prayer, and were kept in that posture by tying the thumbs
together.--Ed.

[5] Without fail, or in spite of all hindrance.--Ed.

[6] Alluding to wrestlers. Some modes of throwing each other down
are called fair, others foul or unfair.--Ed.

[7] Sincerity is the fountain and source of all real inquiries after
truth, holiness, and heaven. It leads to personal examination of
God's Word, which leads us from the complexity of human inventions
to the simplicity of the gospel.--Ed

[8] The exact spelling of Bunyan is here followed; but whether he
meant 'coped,' 'covered,' or 'cooped'--inclosed, or shut in--must
be left to the reader's judgment. I prefer the latter.--Ed.

[9] Fit, convenient. 'Deft' is now obsolete.--Ed.

[10] Full of fear and dread. Bunyan, in his Holy War, brings his
immense armies of doubters, under General Incredulity, from
Hell-gate Hill.--Ed.

[11] Quick, nimble, active, powerful spirits. Wight is now obsolete,
except in irony; see Imperial Dictionary.--Ed.

[12] See note on verse fifty of the Meditations on Heaven.--Ed.

[13] This is a common temptation. Job felt it, and murmured at
having been born, Job 3:3, and 10:18, 19. Jeremiah passed through
the same experience, Jeremiah 20:14, 15. Bunyan had the same bitter
feelings, and wished himself a dog or toad; see Grace Abounding,
No. 104. Colonel Gardener was similarly tried. How awful is the
havoc that sin has made with human happiness.-Ed.

[14] The finest particles or atoms of matter--

'As thick, as numberless 'As the gay motes that people the
sunbeams.'--Milton.--Ed.

[15] How does this remind us of the awfully impressive cries of the
man in the iron cage--'O, eternity, eternity! how shall I grapple
with the misery that I must meet with in eternity!' 'A thousand
deaths live in him, he not dead.'--Ed.

[16] From the Saxon scendan, to violate, spoil, revile; see Imperial
Dictionary.--Ed.

[17] Altered by poetical license from 'bran.' Chaucer, in one
instance, spells it 'bren,' to rhyme with men.--Ed.

[18] This evidently refers to a coin value four-penny half-penny,
and, like a cracked groat, not so much prized as good coin. In
Turner's Remarkable Providences, folio, 1697, pages 28, is a very
singular allusion to one of these coins:--'Christian, the wife
of R. Green, of Brenham, Somersetshire, in 1663, made a covenant
with the devil. He pricked the fourth finger off her right hand,
between the middle and upper joint, and took two drops of her
blood on his finger, giving her four-pence half-penny. He then
vanished, leaving a smell of brimstone behind.'--Ed.

***

A Book for Boys and Girls Or, Temporal Things Spritualized.

by John Bunyan,

Licensed and entered according to order.

London: Printed for, and sold by, R. Tookey, at his Printing House
in St. Christopher's Court, in Threadneedle Street, behind the
Royal Exchange, 1701.


Advertisement by the Editor.

Some degree of mystery hangs over these Divine Emblems for children,
and many years' diligent researches have not enabled me completely
to solve it. That they were written by Bunyan, there cannot be
the slightest doubt.

'Manner and matter, too, are all his own.'[1]

But no book, under the title of Divine Emblems, is mentioned in any
catalogue or advertisements of Bunyan's works, published during
his life; nor in those more complete lists printed by his personal
friends, immediately after his death. In all these lists, as
well as in many advertisement, both before, and shortly after Mr.
Bunyan's death, a little book for children is constantly introduced,
which, judging from the title, must have been similar to, if not
the same as, these Emblems; but the Editor has not been able to
discover a copy of the first edition, although every inquiry has
been made for it, both in the United Kingdom and America. It was
advertised in 1688, as Country Rhymes for Children, upon seventy-four
things.[2] It is also advertised, in the same year, as A Book for
Boys and Girls, or Country Rhymes for Children, price 6d.[3] In
1692, it is included in Charles Doe's catalogue table of all Mr.
Bunyan's books, appended to The Struggler for their preservation,
No. 36; Meditations on seventy-four things, published in 1685, and
not reprinted during the author's life. In Charles Doe's second
catalogue of all Mr. Bunyan's books, appended to the first
edition of the Heavenly Footman, March 1698, it is No. 37. A Book
for Boys and Girls, or Country Rhymes for Children, in verse, on
seventy-four things. This catalogue describes every work, word
for word, as it is in the several title pages. In 1707 it had
reached a third edition, and was 'ornamented with cuts';[4] and
the title is altered to A Book for Boys and Girls, or Temporal
Things Spiritualized, with cuts. In 1720, it was advertised,
'price, bound, 6d.'[5] In Keach's Glorious Lover, it is advertised
by Marshall, in 12mo. price 1s. In 1724, it assumed its present
title, and from that time was repeatedly advertised as Divine
Emblems, or Temporal Things Spiritualized, fitted for the use of
boys and girls, adorned with cuts.

By indefatigable exertions, my excellent friend and brother
collector of old English bibles, James Dix, Esq., Bristol, has
just discovered and presented to me the second edition of this very
rare little volume, in fine preservation, from which it appears,
that in 1701, the title page was altered from Country Rhymes and
Meditations, to A Book for Boys and Girls, or Temporal Things
Spiritualized. It has no cuts, but, with that exception, it contains
exactly the same subjects as the subsequent editions published
under the more popular title of Divine Emblems.

The only difficulty that remains is to discover seventy-four
meditations in the forty-nine Emblems. This may be readily done, if
the subjects of meditation are drawn out. Thus, the first emblem
contains meditations on two things, the Barren Fig-tree, and
God's Vineyard. So the second has a meditation on the Lark and
the Fowler, and another on the comparison between the Fowler and
Satan. Upon this plan, the volume contains exactly seventy-four
meditations.

Under the title of Divine Emblems, it has passed through a multitude
of editions, and many thousand copies have been circulated. It was
patronized in those early efforts of the Religious Tract Society,
which have been so abundantly blessed in introducing wholesome
food to the young, instead of the absurd romances which formerly
poisoned the infant and youthful mind.

Among these numerous editions, two deserve special notice. The
first of these was published in 1757, 'on a curious paper, and
good letter, with new cuts.' It has a singular preface, signed J.
D., addressed 'to the great Boys, in folio, and the little ones
in coats.' The first eight pages are occupied with a dissertation
on the origin of language, perhaps arising from a line in the
dialogue between a sinner and spider, 'My name entailed is to my
creation.' In this preface, he learnedly attempts to prove that
language was the gift of God by revelation, and not a gradual
acquirement of man as his wants multiplied. The other remarkable
edition was published about 1790.[6] It is, both the text and cuts,
printed from copperplate engravings, very handsomely executed.
This is an honour conferred upon very few authors;[7] nor was it
ever conferred upon one more worthy the highest veneration of man
than is the immortal allegorist.

The number of editions which have been printed of these little
engaging poems, is a proof of the high estimation in which they
have been held for nearly one hundred and seventy years; and the
great rarity of the early copies shows the eager interest with
which they have been read by children until utterly destroyed.

The cuts were at first exceedingly coarse and rude, but were much
improved in the more modern copies. Those to Mason's edition are
handsome. The engraver has dressed all his actors in the costume
of the time of George the Third; the women with hooped petticoats
and high head dresses; clergymen with five or six tier wigs; men
with cocked hats and queues; and female servants with mob caps.
That to Emblem Fifteen, upon the sacraments, is peculiarly droll;
the artist, forgetting that the author was a Baptist, represents
a baby brought to the font to be christened! and two persons
kneeling before the body of our Lord!

GEO. OFFOR.



TO THE READER.

COURTEOUS READER,

The title page will show, if there thou look,
Who are the proper subjects of this book.
They're boys and girls of all sorts and degrees,
From those of age to children on the knees.
Thus comprehensive am I in my notions,
They tempt me to it by their childish motions.
We now have boys with beards, and girls that be
Big[8]as old women, wanting gravity.
    Then do not blame me, 'cause I thus describe them.
Flatter I may not, lest thereby I bribe them
To have a better judgment of themselves,
Than wise men have of babies on their shelves.[9]
Their antic tricks, fantastic modes, and way,
Show they, like very boys and girls, do play
With all the frantic fopperies of this age,
And that in open view, as on a stage;
Our bearded men do act like beardless boys;
Our women please themselves with childish toys.
    Our ministers, long time, by word and pen,
Dealt with them, counting them not boys, but men.
Thunderbolts they shot at them and their toys,
But hit them not, 'cause they were girls and boys.
The better charg'd, the wider still they shot,
Or else so high, these dwarfs they touched not.
Instead of men, they found them girls and boys,
Addict to nothing as to childish toys.
    Wherefore, good reader, that I save them may,
I now with them the very dotterel[10] play;
And since at gravity they make a tush,
My very beard I cast behind a bush;
And like a fool stand fing'ring of their toys,
And all to show them they are girls and boys.
    Nor do I blush, although I think some may
Call me a baby, 'cause I with them play.
I do't to show them how each fingle-fangle
On which they doting are, their souls entangle,
As with a web, a trap, a gin, or snare;
And will destroy them, have they not a care.
    Paul seemed to play the fool, that he might gain
Those that were fools indeed, if not in grain;[11]
And did it by their things, that they might know
Their emptiness, and might be brought unto
What would them save from sin and vanity,
A noble act, and full of honesty.
Yet he nor I would like them be in vice,
While by their playthings I would them entice,
To mount their thoughts from what are childish toys,
To heaven, for that's prepared for girls and boys.
Nor do I so confine myself to these,
As to shun graver things; I seek to please
Those more compos'd with better things than toys;
Though thus I would be catching girls and boys.
    Wherefore, if men have now a mind to look,
Perhaps their graver fancies may be took
With what is here, though but in homely rhymes:
But he who pleases all must rise betimes.
Some, I persuade me, will be finding fault,
Concluding, here I trip, and there I halt:
No doubt some could those grovelling notions raise
By fine-spun terms, that challenge might the bays.
But should all men be forc'd to lay aside
Their brains that cannot regulate the tide
By this or that man's fancy, we should have
The wise unto the fool become a slave.
What though my text seems mean, my morals be
Grave, as if fetch'd from a sublimer tree.
And if some better handle[12] can a fly,
Than some a text, why should we then deny
Their making proof, or good experiment,
Of smallest things, great mischiefs to prevent?
    Wise Solomon did fools to piss-ants[13] send,
To learn true wisdom, and their lies to mend.
Yea, God by swallows, cuckoos, and the ass,[14]
Shows they are fools who let that season pass,
Which he put in their hand, that to obtain
Which is both present and eternal gain.
    I think the wiser sort my rhymes may slight,
But what care I, the foolish will delight
To read them, and the foolish God has chose,
And doth by foolish things their minds compose,
And settle upon that which is divine;
Great things, by little ones, are made to shine.
    I could, were I so pleas'd, use higher strains:
And for applause on tenters[15] stretch my brains.
But what needs that? the arrow, out of sight,
Does not the sleeper, nor the watchman fright;
To shoot too high doth but make children gaze,
'Tis that which hits the man doth him amaze.
    And for the inconsiderableness
Of things, by which I do my mind express,
May I by them bring some good thing to pass,
As Samson, with the jawbone of an ass;
Or as brave Shamgar, with his ox's goad
(Both being things not manly, nor for war in mode),
I have my end, though I myself expose
To scorn; God will have glory in the close.

J.B.


A BOOK FOR BOYS AND GIRLS, &c.

DIVINE EMBLEMS, OR TEMPORAL THINGS
SPIRITUALIZED, &c.

I.

UPON THE BARREN FIG-TREE IN GOD'S VINEYARD

What, barren here! in this so good a soil?
The sight of this doth make God's heart recoil
From giving thee his blessing; barren tree,
Bear fruit, or else thine end will cursed be!
Art thou not planted by the water-side?
Know'st not thy Lord by fruit is glorified?
The sentence is, Cut down the barren tree:
Bear fruit, or else thine end will cursed be.
Hast thou been digg'd about and dunged too,
Will neither patience nor yet dressing do?
The executioner is come, O tree,
Bear fruit, or else thine end will cursed be!
He that about thy roots takes pains to dig,
Would, if on thee were found but one good fig,
Preserve thee from the axe: but, barren tree,
Bear fruit, or else thy end will cursed be!
The utmost end of patience is at hand,
'Tis much if thou much longer here doth stand.
O cumber-ground, thou art a barren tree.
Bear fruit, or else thine end will cursed be!
Thy standing nor they name will help at all;
When fruitful trees are spared, thou must fall.
The axe is laid unto thy roots, O tree!
Bear fruit, or else thine end will cursed be.

II.

UPON THE LARK AND THE FOWLER.

Thou simple bird, what makes thou here to play?
Look, there's the fowler, pr'ythee come away.
Do'st not behold the net? Look there, 'tis spread,
Venture a little further, thou art dead.
Is there not room enough in all the field
For thee to play in, but thou needs must yield
To the deceitful glitt'ring of a glass,
Plac'd betwixt nets, to bring thy death to pass?
Bird, if thou art so much for dazzling light,
Look, there's the sun above thee; dart upright;
Thy nature is to soar up to the sky,
Why wilt thou come down to the nets and die?
Take no heed to the fowler's tempting call;
This whistle, he enchanteth birds withal.
Or if thou see'st a live bird in his net,
Believe she's there, 'cause hence she cannot get.
Look how he tempteth thee with is decoy,
That he may rob thee of thy life, thy joy.
Come, pr'ythee bird, I pr'ythee come away,
Why should this net thee take, when 'scape thou may?
Hadst thou not wings, or were thy feathers pull'd,
Or wast thou blind, or fast asleep wer't lull'd,
The case would somewhat alter, but for thee,
Thy eyes are ope, and thou hast wings to flee.
Remember that thy song is in thy rise,
Not in thy fall; earth's not thy paradise.
Keep up aloft, then, let thy circuits be
Above, where birds from fowler's nets are free.

Comparison.

This fowler is an emblem of the devil,
His nets and whistle, figures of all evil.
His glass an emblem is of sinful pleasure,
And his decoy of who counts sin a treasure.
This simple lark's a shadow of a saint,
Under allurings, ready now to faint.
This admonisher a true teacher is,
Whose works to show the soul the snare and bliss,
And how it may this fowler's net escape,
And not commit upon itself this rape.

III.

UPON THE VINE-TREE.

What is the vine, more than another tree?
Nay most, than it, more tall, more comely be.
What workman thence will take a beam or pin,
To make ought which may be delighted in?
Its excellency in its fruit doth lie:
A fruitless vine, it is not worth a fly.

Comparison.

What are professors more than other men?
Nothing at all. Nay, there's not one in ten,
Either for wealth, or wit, that may compare,
In many things, with some that carnal are.
Good are they, if they mortify their sin,
But without that, they are not worth a pin.

IV.

MEDITATIONS UPON AN EGG.

1.

The egg's no chick by falling from the hen;
Nor man a Christian, till he's born again.
The egg's at first contained in the shell;
Men, afore grace, in sins and darkness dwell.
The egg, when laid, by warmth is made a chicken,
And Christ, by grace, those dead in sin doth quicken.
The egg, when first a chick, the shell's its prison;
So's flesh to the soul, who yet with Christ is risen.
The shell doth crack, the chick doth chirp and peep,
The flesh decays, as men do pray and weep.
The shell doth break, the chick's at liberty,
The flesh falls off, the soul mounts up on high
But both do not enjoy the self-same plight;
The soul is safe, the chick now fears the kite.

2.

But chicks from rotten eggs do not proceed,
Nor is a hypocrite a saint indeed.
The rotten egg, though underneath the hen,
If crack'd, stinks, and is loathsome unto men.
Nor doth her warmth make what is rotten sound;
What's rotten, rotten will at last be found.
The hypocrite, sin has him in possession,
He is a rotten egg under profession.

3.

Some eggs bring cockatrices; and some men
Seem hatch'd and brooded in the viper's den.
Some eggs bring wild-fowls; and some men there be
As wild as are the wildest fowls that flee.
Some eggs bring spiders, and some men appear
More venom'd than the worst of spiders are.[16]
Some eggs bring piss-ants, and some seem to me
As much for trifles as the piss-ants be.
Thus divers eggs do produce divers shapes,
As like some men as monkeys are like apes.
But this is but an egg, were it a chick,
Here had been legs, and wings, and bones to pick.

V.

OF FOWLS FLYING IN THE AIR.

Methinks I see a sight most excellent,
All sorts of birds fly in the firmament:
Some great, some small, all of a divers kind,
Mine eye affecting, pleasant to my mind.
Look how they tumble in the wholesome air,
Above the world of worldlings, and their care.
And as they divers are in bulk and hue,
So are they in their way of flying too.
So many birds, so many various things
Tumbling i' the element upon their wings.

Comparison.

These birds are emblems of those men that shall
Ere long possess the heavens, their all in all.
They are each of a diverse shape and kind,
To teach we of all nations there shall find.
They are some great, some little, as we see,
To show some great, some small, in glory be.[17]
Their flying diversely, as we behold,
Do show saints' joys will there be manifold;
Some glide, some mount, some flutter, and some do,
In a mix'd way of flying, glory too.
And all to show each saint, to his content,
Shall roll and tumble in that firmament.

VI.

UPON THE LORD'S PRAYER.

Our Father which in heaven art,
Thy name be always hallowed;
Thy kingdom come, thy will be done;
Thy heavenly path be followed
By us on earth as 'tis with thee,
We humbly pray;
And let our bread us given be,
From day to day.
Forgive our debts as we forgive
Those that to us indebted are:
Into temptation lead us not,[18]
But save us from the wicked snare.
The kingdom's thine, the power too,
We thee adore;
The glory also shall be thine
For evermore.

VII.

MEDITATIONS UPON PEEP OF DAY.

I oft, though it be peep of day, don't know
Whether 'tis night, whether 'tis day or no.
I fancy that I see a little light,
But cannot yet distinguish day from night;
I hope, I doubt, but steady yet I be not,
I am not at a point, the sun I see not.
Thus 'tis with such who grace but now[19] possest,
They know not yet if they be cursed or blest.

VIII.

UPON THE FLINT IN THE WATER.

This flint, time out of mind, has there abode,
Where crystal streams make their continual road.
Yet it abides a flint as much as 'twere
Before it touched the water, or came there
Its hard obdurateness is not abated,
'Tis not at all by water penetrated.
Though water hath a soft'ning virtue in't,
This stone it can't dissolve, for 'tis a flint.
Yea, though it in the water doth remain,
It doth its fiery nature still retain.
If you oppose it with its opposite,
At you, yea, in your face, its fire 'twill spit.

Comparison.

This flint an emblem is of those that lie,
Like stones, under the Word, until they die.
Its crystal streams have not their nature changed,
They are not, from their lusts, by grace estranged.

IX.

UPON THE FISH IN THE WATER.

1.

The water is the fish's element;
Take her from thence, none can her death prevent;
And some have said, who have transgressors been,
As good not be, as to be kept from sin.

2.

The water is the fish's element:
Leave her but there, and she is well content.
So's he, who in the path of life doth plod,
Take all, says he, let me but have my God.

3.

The water is the fish's element,
Her sportings there to her are excellent;
So is God's service unto holy men,
They are not in their element till then.

X.

UPON THE SWALLOW.

This pretty bird, O! how she flies and sings,[20]
But could she do so if she had not wings?
Her wings bespeak my faith, her songs my peace;
When I believe and sing my doubtings cease.

XI.

UPON THE BEE.

The bee goes out, and honey home doth bring,
And some who seek that honey find a sting.
Now would'st thou have the honey, and be free
From stinging, in the first place kill the bee.

Comparison.

This bee an emblem truly is of sin,
Whose sweet, unto a many, death hath been.
Now would'st have sweet from sin and yet not die,
Do thou it, in the first place, mortify.

XII.

UPON A LOWERING MORNING.

Well, with the day I see the clouds appear,
And mix the light with darkness everywhere;
This threatening is, to travellers that go
Long journeys, slabby rain they'll have, or snow.
Else, while I gaze, the sun doth with his beams
Belace the clouds, as 'twere with bloody streams;
This done, they suddenly do watery grow,
And weep, and pour their tears out where they go.

Comparison.

Thus 'tis when gospel light doth usher in
To us both sense of grace and sense of sin;
Yea, when it makes sin red with Christ's blood,
Then we can weep till weeping does us good.

XIII.

UPON OVER-MUCH NICENESS.

'Tis much to see how over nice some are
About the body and household affair,
While what's of worth they slightly pass it by,
Not doing, or doing it slovenly.
Their house must be well furnished, be in print,[21]
Meanwhile their soul lies ley,[22] has no good in't.
Its outside also they must beautify,
When in it there's scarce common honesty.
Their bodies they must have tricked up and trim,
Their inside full of filth up to the brim.
Upon their clothes there must not be a spot,
But is their lives more than one common blot.
How nice, how coy are some about their diet,
That can their crying souls with hogs'-meat quiet.
All drest must to a hair be, else 'tis naught,
While of the living bread they have no thought.
Thus for their outside they are clean and nice,
While their poor inside stinks with sin and vice.

XIV.

MEDITATIONS UPON A CANDLE.

Man's like a candle in a candlestick,
Made up of tallow and a little wick;
And as the candle when it is not lighted,
So is he who is in his sins benighted.
Nor can a man his soul with grace inspire,
More than can candles set themselves on fire.
Candles receive their light from what they are not;
Men grace from Him for whom at first they care not.
We manage candles when they take the fire;
God men, when he with grace doth them inspire.
And biggest candles give the better light,
As grace on biggest sinners shines most bright.
The candle shines to make another see,
A saint unto his neighbour light should be.
The blinking candle we do much despise,
Saints dim of light are high in no man's eyes.
Again, though it may seem to some a riddle,
We use to light our candles at the middle.[23]
True light doth at the candle's end appear,
And grace the heart first reaches by the ear.
But 'tis the wick the fire doth kindle on,
As 'tis the heart that grace first works upon.
Thus both do fasten upon what's the main,
And so their life and vigour do maintain.
The tallow makes the wick yield to the fire,
And sinful flesh doth make the soul desire
That grace may kindle on it, in it burn;
So evil makes the soul from evil turn.[24]
But candles in the wind are apt to flare,
And Christians, in a tempest, to despair.
The flame also with smoke attended is,
And in our holy lives there's much amiss.
Sometimes a thief will candle-light annoy,
And lusts do seek our graces to destroy.
What brackish is will make a candle sputter;
'Twixt sin and grace there's oft' a heavy clutter.
Sometimes the light burns dim, 'cause of the snuff,
Sometimes it is blown quite out with a puff;
But watchfulness preventeth both these evils,
Keeps candles light, and grace in spite of devils.
Nor let not snuffs nor puffs make us to doubt,
Our candles may be lighted, though puffed out.
The candle in the night doth all excel,
Nor sun, nor moon, nor stars, then shine so well.
So is the Christian in our hemisphere,
Whose light shows others how their course to steer.
When candles are put out, all's in confusion;
Where Christians are not, devils make intrusion.
Then happy are they who such candles have,
All others dwell in darkness and the grave.
But candles that do blink within the socket,
And saints, whose eyes are always in their pocket,
Are much alike; such candles make us fumble,
And at such saints good men and bad do stumble.[25]
Good candles don't offend, except sore eyes,
Nor hurt, unless it be the silly flies.
Thus none like burning candles in the night,
Nor ought[26] to holy living for delight.
But let us draw towards the candle's end:
The fire, you see, doth wick and tallow spend,
As grace man's life until his glass is run,
And so the candle and the man is done.
The man now lays him down upon his bed,
The wick yields up its fire, and so is dead.
The candle now extinct is, but the man
By grace mounts up to glory, there to stand.

XV.

UPON THE SACRAMENTS.

Two sacraments I do believe there be,
Baptism and the Supper of the Lord;
Both mysteries divine, which do to me,
By God's appointment, benefit afford.
But shall they be my God, or shall I have
Of them so foul and impious a thought,
To think that from the curse they can me save?
Bread, wine, nor water, me no ransom bought.[27]

XVI.

UPON THE SUN'S REFLECTION UPON THE CLOUDS
IN A FAIR MORNING.

Look yonder, ah! methinks mine eyes do see
Clouds edged with silver, as fine garments be;
They look as if they saw that golden face
That makes black clouds most beautiful with grace.
Unto the saints' sweet incense, or their prayer,
These smoky curdled clouds I do compare.
For as these clouds seem edged, or laced with gold,
Their prayers return with blessings manifold.

XVII.

UPON APPAREL.

God gave us clothes to hide our nakedness,
And we by them do it expose to view.
Our pride and unclean minds to an excess,
By our apparel, we to others show.[28]

XVIII.

THE SINNER AND THE SPIDER.

Sinner.

What black, what ugly crawling thing art thou?

Spider.

I am a spider-------------

Sinner.

A spider, ay, also a filthy creature.

Spider.

Not filthy as thyself in name or feature.
My name entailed is to my creation,
My features from the God of thy salvation.

Sinner.

I am a man, and in God's image made,
I have a soul shall neither die nor fade,
God has possessed me[29] with human reason,
Speak not against me lest thou speakest treason.
For if I am the image of my Maker,
Of slanders laid on me He is partaker.

Spider.

I know thou art a creature far above me,
Therefore I shun, I fear, and also love thee.
But though thy God hath made thee such a creature,
Thou hast against him often played the traitor.
Thy sin has fetched thee down: leave off to boast;
Nature thou hast defiled, God's image lost.
Yea, thou thyself a very beast hast made,
And art become like grass, which soon doth fade.
Thy soul, thy reason, yea, thy spotless state,
Sin has subjected to th' most dreadful fate.
But I retain my primitive condition,
I've all but what I lost by thy ambition.

Sinner.

Thou venomed thing, I know not what to call thee,
The dregs of nature surely did befall thee,
Thou wast made of the dross and scum of all,
Man hates thee; doth, in scorn, thee spider call.

Spider.

My venom's good for something, 'cause God made it,
Thy sin hath spoiled thy nature, doth degrade it.
Of human virtues, therefore, though I fear thee,
I will not, though I might, despise and jeer thee.
Thou say'st I am the very dregs of nature,
Thy sin's the spawn of devils, 'tis no creature.
Thou say'st man hates me 'cause I am a spider,
Poor man, thou at thy God art a derider;
My venom tendeth to my preservation,
Thy pleasing follies work out thy damnation.
Poor man, I keep the rules of my creation,
Thy sin has cast thee headlong from thy station.
I hurt nobody willingly, but thou
Art a self-murderer; thou know'st not how
To do what good is; no, thou lovest evil;
Thou fliest God's law, adherest to the devil.[30]

Sinner.

Ill-shaped creature, there's antipathy
'Twixt man and spiders, 'tis in vain to lie;
I hate thee, stand off, if thou dost come nigh me,
I'll crush thee with my foot; I do defy thee.

Spider.

They are ill-shaped, who warped are by sin,
Antipathy in thee hath long time been
To God; no marvel, then, if me, his creature,
Thou dost defy, pretending name and feature.
But why stand off? My presence shall not throng thee,
'Tis not my venom, but thy sin doth wrong thee.
Come, I will teach thee wisdom, do but hear me,
I was made for thy profit, do not fear me.
But if thy God thou wilt not hearken to,
What can the swallow, ant, or spider do?
Yet I will speak, I can but be rejected,
Sometimes great things by small means are effected.
Hark, then, though man is noble by creation,
He's lapsed now to such degeneration,
Is so besotted and so careless grown,
As not to grieve though he has overthrown
Himself, and brought to bondage everything
Created, from the spider to the king.
This we poor sensitives do feel and see;
For subject to the curse you made us be.
Tread not upon me, neither from me go;
'Tis man which has brought all the world to woe,
The law of my creation bids me teach thee;
I will not for thy pride to God impeach thee.
I spin, I weave, and all to let thee see,
Thy best performances but cobwebs be.
Thy glory now is brought to such an ebb,
It doth not much excel the spider's web;
My webs becoming snares and traps for flies,
Do set the wiles of hell before thine eyes;
Their tangling nature is to let thee see,
Thy sins too of a tangling nature be.
My den, or hole, for that 'tis bottomless,
Doth of damnation show the lastingness.
My lying quiet until the fly is catch'd,
Shows secretly hell hath thy ruin hatch'd.
In that I on her seize, when she is taken,
I show who gathers whom God hath forsaken.
The fly lies buzzing in my web to tell
Thee how the sinners roar and howl in hell.
Now, since I show thee all these mysteries,
How canst thou hate me, or me scandalize?

Sinner.

Well, well; I no more will be a derider,
I did not look for such things from a spider.

Spider.

Come, hold thy peace; what I have yet to say,
If heeded, help thee may another day.
Since I an ugly ven'mous creature be,
There is some semblance 'twixt vile man and me.
My wild and heedless runnings are like those
Whose ways to ruin do their souls expose.
Daylight is not my time, I work in th' night,
To show they are like me who hate the light.
The maid sweeps one web down, I make another,
To show how heedless ones convictions smother;
My web is no defence at all to me,
Nor will false hopes at judgment be to thee.

Sinner.

O spider, I have heard thee, and do wonder
A spider should thus lighten and thus thunder.

Spider.

Do but hold still, and I will let thee see
Yet in my ways more mysteries there be.
Shall not I do thee good, if I thee tell,
I show to thee a four-fold way to hell;
For, since I set my web in sundry places,
I show men go to hell in divers traces.
One I set in the window, that I might
Show some go down to hell with gospel light.
One I set in a corner, as you see,
To show how some in secret snared be.
Gross webs great store I set in darksome places,
To show how many sin with brazen faces;
Another web I set aloft on high,
To show there's some professing men must die.
Thus in my ways God wisdom doth conceal,
And by my ways that wisdom doth reveal.
I hide myself when I for flies do wait,
So doth the devil when he lays his bait;
If I do fear the losing of my prey,
I stir me, and more snares upon her lay:
This way and that her wings and legs I tie,
That, sure as she is catch'd, so she must die.
But if I see she's like to get away,
Then with my venom I her journey stay.
All which my ways the devil imitates
To catch men, 'cause he their salvation hates.

Sinner.

O spider, thou delight'st me with thy skill!
I pr'ythee spit this venom at me still.

Spider.

I am a spider, yet I can possess
The palace of a king, where happiness
So much abounds. Nor when I do go thither,
Do they ask what, or whence I come, or whither
I make my hasty travels; no, not they;
They let me pass, and I go on my way.
I seize the palace,[31] do with hands take hold
Of doors, of locks, or bolts; yea, I am bold,
When in, to clamber up unto the throne,
And to possess it, as if 'twere mine own.
Nor is there any law forbidding me
Here to abide, or in this palace be.
Yea, if I please, I do the highest stories
Ascend, there sit, and so behold the glories
Myself is compassed with, as if I were
One of the chiefest courtiers that be there.
Here lords and ladies do come round about me,
With grave demeanour, nor do any flout me
For this, my brave adventure, no, not they;
They come, they go, but leave me there to stay.
Now, my reproacher, I do by all this
Show how thou may'st possess thyself of bliss:
Thou art worse than a spider, but take hold
On Christ the door, thou shalt not be controll'd.
By him do thou the heavenly palace enter;
None chide thee will for this thy brave adventure;
Approach thou then unto the very throne,
There speak thy mind, fear not, the day's thine own;
Nor saint, nor angel, will thee stop or stay,
But rather tumble blocks out of the way.
My venom stops not me; let not thy vice
Stop thee; possess thyself of paradise.
Go on, I say, although thou be a sinner,
Learn to be bold in faith, of me a spinner.
This is the way the glories to possess,
And to enjoy what no man can express.
Sometimes I find the palace door uplock'd,
And so my entrance thither has upblock'd.
But am I daunted? No, I here and there
Do feel and search; so if I anywhere,
At any chink or crevice, find my way,
I crowd, I press for passage, make no stay.
And so through difficulty I attain
The palace; yea, the throne where princes reign.
I crowd sometimes, as if I'd burst in sunder;
And art thou crushed with striving, do not wonder.
Some scarce get in, and yet indeed they enter;
Knock, for they nothing have, that nothing venture.
Nor will the King himself throw dirt on thee,
As thou hast cast reproaches upon me.
He will not hate thee, O thou foul backslider!
As thou didst me, because I am a spider.
Now, to conclude since I such doctrine bring,
Slight me no more, call me not ugly thing.
God wisdom hath unto the piss-ant given,
And spiders may teach men the way to heaven.

Sinner.

Well, my good spider, I my errors see,
I was a fool for railing upon thee.
Thy nature, venom, and thy fearful hue,
Both show that sinners are, and what they do.
Thy way and works do also darkly tell,
How some men go to heaven, and some to hell.
Thou art my monitor, I am a fool;
They learn may, that to spiders go to school.

XIX.

MEDITATIONS UPON THE DAY BEFORE THE SUN-
RISING.

But all this while, where's he whose golden rays
Drives night away and beautifies our days?
Where's he whose goodly face doth warm and heal,
And show us what the darksome nights conceal?
Where's he that thaws our ice, drives cold away?
Let's have him, or we care not for the day.
Thus 'tis with who partakers are of grace,
There's nought to them like their Redeemer's face.

XX.

OF THE MOLE IN THE GROUND.

The mole's a creature very smooth and slick,
She digs i' th' dirt, but 'twill not on her stick;
So's he who counts this world his greatest gains,
Yet nothing gets but's labour for his pains.
Earth's the mole's element, she can't abide
To be above ground, dirt heaps are her pride;
And he is like her who the worldling plays,
He imitates her in her work and ways.
Poor silly mole, that thou should'st love to be
Where thou nor sun, nor moon, nor stars can see.
But O! how silly's he who doth not care
So he gets earth, to have of heaven a share!

XXI.

OF THE CUCKOO.

Thou booby, say'st thou nothing but Cuckoo?
The robin and the wren can thee outdo.
They to us play through their little throats,
Taking not one, but sundry pretty taking notes.
But thou hast fellows, some like thee can do
Little but suck our eggs, and sing Cuckoo.
Thy notes do not first welcome in our spring,
Nor dost thou its first tokens to us bring.
Birds less than thee by far, like prophets, do
Tell us, 'tis coming, though not by Cuckoo.
Nor dost thou summer have away with thee,
Though thou a yawling bawling Cuckoo be.
When thou dost cease among us to appear,
Then doth our harvest bravely crown our year.
But thou hast fellows, some like thee can do
Little but suck our eggs, and sing Cuckoo.
Since Cuckoos forward not our early spring,
Nor help with notes to bring our harvest in;
And since, while here, she only makes a noise,
So pleasing unto none as girls and boys,
The Formalist we may compare her to,
For he doth suck our eggs, and sing Cuckoo.

XXII.

OF THE BOY AND BUTTERFLY.

Behold how eager this our little boy
Is for this Butterfly, as if all joy,
All profits, honours, yea, and lasting pleasures,
Were wrapt up in her, or the richest treasures,
Found in her, would be bundled up together,
When all her all is lighter than a feather.
He halloos, runs, and cries out, Here, boys, here,
Nor doth he brambles or the nettles fear.
He stumbles at the mole-hills, up he gets,
And runs again, as one bereft of wits;
And all this labour and this large outcry,
Is only for a silly butterfly.

Comparison.

This little boy an emblem is of those
Whose hearts are wholly at the world's dispose,
The butterfly doth represent to me,
The world's best things at best but fading be.
All are but painted nothings and false joys,
Like this poor butterfly to these our boys.
His running through nettles, thorns, and briars,
To gratify his boyish fond desires;
His tumbling over mole-hills to attain
His end, namely, his butterfly to gain;
Doth plainly show what hazards some men run.
To get what will be lost as soon as won.
Men seem in choice, than children far more wise,
Because they run not after butterflies;
When yet, alas! for what are empty toys,
They follow children, like to beardless boys.[32]

XXIII.

OF THE FLY AT THE CANDLE.

What ails this fly thus desperately to enter
A combat with the candle? Will she venture
To clash at light? Away, thou silly fly;
Thus doing thou wilt burn thy wings and die.
But 'tis a folly her advice to give,
She'll kill the candle, or she will not live.
Slap, says she, at it; then she makes retreat,
So wheels about, and doth her blows repeat.
Nor doth the candle let her quite escape,
But gives some little check unto the ape:
Throws up her heels it doth, so down she falls,
Where she lies sprawling, and for succour calls.
When she recovers, up she gets again,
And at the candle comes with might and main,
But now behold, the candle takes the fly,
And holds her, till she doth by burning die.

Comparison.

This candle is an emblem of that light
Our gospel gives in this our darksome night.
The fly a lively picture is of those
That hate and do this gospel light oppose.
At last the gospel doth become their snare,
Doth them with burning hands in pieces tear.[33]

XXIV.

ON THE RISING OF THE SUN.

Look, look, brave Sol doth peep up from beneath,
Shows us his golden face, doth on us breathe;
He also doth compass us round with glories,
Whilst he ascends up to his highest stories.
Where he his banner over us displays,
And gives us light to see our works and ways.
Nor are we now, as at the peep of light,
To question, is it day, or is it night?
The night is gone, the shadows fled away,
And we now most sure are that it is day.
Our eyes behold it, and our hearts believe it;
Nor can the wit of man in this deceive it.
And thus it is when Jesus shows his face,
And doth assure us of his love and grace.

XXV.

UPON THE PROMISING FRUITFULNESS OF A TREE.

A comely sight indeed it is to see
A world of blossoms on an apple-tree:
Yet far more comely would this tree appear,
If all its dainty blooms young apples were.
But how much more might one upon it see,
If all would hang there till they ripe should be.
But most of all in beauty 'twould abound,
If then none worm-eaten should there be found.
But we, alas! do commonly behold
Blooms fall apace, if mornings be but cold.
They too, which hang till they young apples are,
By blasting winds and vermin take despair,
Store that do hang, while almost ripe, we see
By blust'ring winds are shaken from the tree,
So that of many, only some there be,
That grow till they come to maturity.

Comparison.

This tree a perfect emblem is of those
Which God doth plant, which in his garden grows,
Its blasted blooms are motions unto good,
Which chill affections do nip in the bud.
Those little apples which yet blasted are,
Show some good purposes, no good fruits bear.
Those spoiled by vermin are to let us see,
How good attempts by bad thoughts ruin'd be.
Those which the wind blows down, while they are green,
Show good works have by trials spoiled been.
Those that abide, while ripe upon the tree,
Show, in a good man, some ripe fruit will be.
Behold then how abortive some fruits are,
Which at the first most promising appear.
The frost, the wind, the worm, with time doth show,
There flows, from much appearance, works but few.

XXVI.

UPON THE THIEF.

The thief, when he doth steal, thinks he doth gain;
Yet then the greatest loss he doth sustain.
Come, thief, tell me thy gains, but do not falter.
When summ'd, what comes it to more than the halter?
Perhaps, thou'lt say, The halter I defy;
So thou may'st say, yet by the halter die.
Thou'lt say, Then there's an end; no, pr'ythee, hold,
He was no friend of thine that thee so told.
Hear thou the Word of God, that will thee tell,
Without repentance thieves must go to hell.
But should it be as thy false prophet says,
Yet nought but loss doth come by thievish ways.
All honest men will flee thy company,
Thou liv'st a rogue, and so a rogue will die.
Innocent boldness thou hast none at all,
Thy inward thoughts do thee a villain call.
Sometimes when thou liest warmly on thy bed,
Thou art like one unto the gallows led.
Fear, as a constable, breaks in upon thee,
Thou art as if the town was up to stone thee.
If hogs do grunt, or silly rats do rustle,
Thou art in consternation, think'st a bustle
By men about the door, is made to take thee,
And all because good conscience doth forsake thee.
Thy case is most deplorably so bad,
Thou shunn'st to think on't, lest thou should'st be mad.
Thou art beset with mischiefs every way,
The gallows groaneth for thee every day.
Wherefore, I pr'ythee, thief, thy theft forbear,
Consult thy safety, pr'ythee, have a care.
If once thy head be got within the noose,
'Twill be too late a longer life to choose.
As to the penitent thou readest of,
What's that to them who at repentance scoff.
Nor is that grace at thy command or power,
That thou should'st put it off till the last hour.
I pr'ythee, thief, think on't, and turn betime;
Few go to life who do the gallows climb.

XXVII.

OF THE CHILD WITH THE BIRD AT THE BUSH.

My little bird, how canst thou sit
    And sing amidst so many thorns?
Let me a hold upon thee get,
    My love with honour thee adorns.
Thou art at present little worth,
    Five farthings none will give for thee,
But pr'ythee, little bird, come forth,
    Thou of more value art to me.
'Tis true it is sunshine to-day,
    To-morrow birds will have a storm;
My pretty one come thou away,
    My bosom then shall keep thee warm.
Thou subject are to cold o'nights,
    When darkness is thy covering;
At days thy danger's great by kites,
    How can'st thou then sit there and sing?
Thy food is scarce and scanty too,
    'Tis worms and trash which thou dost eat;
Thy present state I pity do,
    Come, I'll provide thee better meat.
I'll feed thee with white bread and milk,
    And sugar plums, if them thou crave.
I'll cover thee with finest silk,
    That from the cold I may thee save.
My father's palace shall be thine,
    Yea, in it thou shalt sit and sing;
My little bird, if thou'lt be mine,
    The whole year round shall be thy spring.
I'll teach thee all the notes at court,
    Unthought-of music thou shalt play;
And all that thither do resort,
    Shall praise thee for it every day.
I'll keep thee safe from cat and cur,
    No manner o' harm shall come to thee;
Yea, I will be thy succourer,
    My bosom shall thy cabin be.
But lo, behold, the bird is gone;
    These charmings would not make her yield;
The child's left at the bush alone,
    The bird flies yonder o'er the field.

Comparison.

This child of Christ an emblem is,
    The bird to sinners I compare,
The thorns are like those sins of his
    Which do surround him everywhere.
Her songs, her food, and sunshine day,
    Are emblems of those foolish toys,
Which to destruction lead the way,
    The fruit of worldly, empty joys.
The arguments this child doth choose
    To draw to him a bird thus wild,
Shows Christ familiar speech doth use
    To make's to him be reconciled.
The bird in that she takes her wing,
    To speed her from him after all,
Shows us vain man loves any thing
    Much better than the heavenly call.

XXVIII.

OF MOSES AND HIS WIFE.

This Moses was a fair and comely man,
His wife a swarthy Ethiopian;
Nor did his milk-white bosom change her sin.
She came out thence as black as she went in.
Now Moses was a type of Moses' law,
His wife likewise of one that never saw
Another way unto eternal life;
There's mystery, then, in Moses and his wife.
The law is very holy, just, and good,
And to it is espoused all flesh and blood;
But this its goodness it cannot bestow
On any that are wedded thereunto.
Therefore as Moses' wife came swarthy in,
And went out from him without change of skin,
So he that doth the law for life adore,
Shall yet by it be left a black-a-more.

XXIX.

OF THE ROSE-BUSH.

This homely bush doth to mine eyes expose
A very fair, yea, comely ruddy rose.
This rose doth also bow its head to me,
Saying, Come, pluck me, I thy rose will be;
Yet offer I to gather rose or bud,
Ten to one but the bush will have my blood.
This looks like a trapan,[34] or a decoy,
To offer, and yet snap, who would enjoy;
Yea, the more eager on't, the more in danger,
Be he the master of it, or a stranger.
Bush, why dost bear a rose if none must have it.
Who dost expose it, yet claw those that crave it?
Art become freakish? dost the wanton play,
Or doth thy testy humour tend its way?

Comparison.

This rose God's Son is, with his ruddy looks.
But what's the bush, whose pricks, like tenter-hooks,
Do scratch and claw the finest lady's hands,
Or rend her clothes, if she too near it stands?
This bush an emblem is of Adam's race,
Of which Christ came, when he his Father's grace
Commended to us in his crimson blood,
While he in sinners' stead and nature stood.
Thus Adam's race did bear this dainty rose,
And doth the same to Adam's race expose;
But those of Adam's race which at it catch,
Adam's race will them prick, and claw, and scratch.

XXX.

OF THE GOING DOWN OF THE SUN.

What, hast thou run thy race, art going down?
Thou seemest angry, why dost on us frown?
Yea, wrap thy head with clouds and hide thy face,
As threatening to withdraw from us thy grace?
O leave us not! When once thou hid'st thy head,
Our horizon with darkness will be spread.
Tell who hath thee offended, turn again.
Alas! too late, intreaties are in vain.

Comparison.

Our gospel has had here a summer's day,
But in its sunshine we, like fools, did play;
Or else fall out, and with each other wrangle,
And did, instead of work, not much but jangle.
And if our sun seems angry, hides his face,
Shall it go down, shall night possess this place?
Let not the voice of night birds us afflict,
And of our misspent summer us convict.[35]

XXXI.

UPON THE FROG.

The frog by nature is both damp and cold,
Her mouth is large, her belly much will hold;
She sits somewhat ascending, loves to be
Croaking in gardens, though unpleasantly.

Comparison.

The hypocrite is like unto this frog,
As like as is the puppy to the dog.
He is of nature cold, his mouth is wide
To prate, and at true goodness to deride.
He mounts his head as if he was above
The world, when yet 'tis that which has his love.
And though he seeks in churches for to croak,
He neither loveth Jesus nor his yoke.

XXXII.

UPON THE WHIPPING OF A TOP.

'Tis with the whip the boy sets up the top,
    The whip makes it run round upon its toe;
The whip makes it hither and thither hop:
    'Tis with the whip the top is made to go.

Comparison.

Our legalist is like unto this top,
    Without a whip he doth not duty do;
Let Moses whip him, he will skip and hop;
    Forbear to whip, he'll neither stand nor go.

XXXIII.

UPON THE PISMIRE.

Must we unto the pismire go to school,
    To learn of her in summer to provide
For winter next ensuing. Man's a fool,
    Or silly ants would not be made his guide.
But, sluggard, is it not a shame for thee
    To be outdone by pismires? Pr'ythee hear:
Their works, too, will thy condemnation be
    When at the judgment-seat thou shalt appear.
But since thy God doth bid thee to her go,
    Obey, her ways consider, and be wise;
The piss-ant tell thee will what thou must do,
    And set the way to life before thine eyes.

XXXIV.

UPON THE BEGGAR.

He wants, he asks, he pleads his poverty,
They within doors do him an alms deny.
He doth repeat and aggravate his grief,
But they repulse him, give him no relief.
He begs, they say, Begone; he will not hear,
But coughs, sighs, and makes signs he still is there;
They disregard him, he repeats his groans;
They still say nay, and he himself bemoans.
They grow more rugged, they call him vagrant;
He cries the shriller, trumpets out his want.
At last, when they perceive he'll take no nay,
An alms they give him without more delay.

Comparison.

This beggar doth resemble them that pray
To God for mercy, and will take no nay,
But wait, and count that all his hard gainsays
Are nothing else but fatherly delays;
Then imitate him, praying souls, and cry:
There's nothing like to importunity.

XXXV.

UPON THE HORSE AND HIS RIDER.

There's one rides very sagely on the road,
Showing that he affects the gravest mode.
Another rides tantivy, or full trot,
To show much gravity he matters not.
Lo, here comes one amain, he rides full speed,
Hedge, ditch, nor miry bog, he doth not heed.
One claws it up-hill without stop or check,
Another down as if he'd break his neck.
Now every horse has his especial guider;
Then by his going you may know the rider.

Comparison.

Now let us turn our horse into a man,
His rider to a spirit, if we can.
Then let us, by the methods of the guider,
Tell every horse how he should know his rider.
Some go, as men, direct in a right way,
Nor are they suffered to go astray;
As with a bridle they are governed,
And kept from paths which lead unto the dead.
Now this good man has his especial guider,
Then by his going let him know his rider.
Some go as if they did not greatly care,
Whether of heaven or hell they should be heir.
The rein, it seems, is laid upon their neck,
They seem to go their way without a check.
Now this man too has his especial guider,
And by his going he may know his rider.
Some again run as if resolved to die,
Body and soul, to all eternity.
Good counsel they by no means can abide;
They'll have their course whatever them betide.
Now these poor men have their especial guider,
Were they not fools they soon might know their rider.
There's one makes head against all godliness,
Those too, that do profess it, he'll distress;
He'll taunt and flout if goodness doth appear,
And at its countenancers mock and jeer.
Now this man, too, has his especial guider,
And by his going he might know his rider.

XXXVI.

UPON THE SIGHT OF A POUND OF CANDLES
FALLING TO THE GROUND.

But be the candles down, and scattered too,
Some lying here, some there? What shall we do?
Hold, light the candle there that stands on high,
It you may find the other candles by.
Light that, I say, and so take up the pound
You did let fall and scatter on the ground.

Comparison.

The fallen candles do us intimate
The bulk of God's elect in their laps'd state;
Their lying scattered in the dark may be
To show, by man's lapsed state, his misery.
The candle that was taken down and lighted,
Thereby to find them fallen and benighted,
Is Jesus Christ; God, by his light, doth gather
Who he will save, and be unto a Father.

XXXVII.

UPON A PENNY LOAF.

Thy price one penny is in time of plenty,
In famine doubled, 'tis from one to twenty.
Yea, no man knows what price on thee to set
When there is but one penny loaf to get.

Comparison.

This loaf's an emblem of the Word of God,
A thing of low esteem before the rod
Of famine smites the soul with fear of death,
But then it is our all, our life, our breath.[36]

XXXVIII.

THE BOY AND WATCHMAKER.

This watch my father did on me bestow,
A golden one it is, but 'twill not go,
Unless it be at an uncertainty:
But as good none as one to tell a lie.
When 'tis high day my hand will stand at nine;
I think there's no man's watch so bad as mine.
Sometimes 'tis sullen, 'twill not go at all,
And yet 'twas never broke nor had a fall.

Watchmaker.

Your watch, though it be good, through want of skill
May fail to do according to your will.
Suppose the balance, wheels, and springs be good,
And all things else, unless you understood
To manage it, as watches ought to be,
Your watch will still be at uncertainty.
Come, tell me, do you keep it from the dust,
Yea, wind it also duly up you must?
Take heed, too, that you do not strain the spring;
You must be circumspect in every thing,
Or else your watch, were it as good again,
Would not with time and tide you entertain.

Comparison.

This boy an emblem is of a convert,
His watch of the work of grace within his heart,
The watchmaker is Jesus Christ our Lord,
His counsel, the directions of his Word;
Then convert, if thy heart be out of frame,
Of this watchmaker learn to mend the same.
Do not lay ope' thy heart to worldly dust,
Nor let thy graces over-grow with rust,
Be oft' renewed in the' spirit of thy mind,
Or else uncertain thou thy watch wilt find.

XXXIX.

UPON A LOOKING-GLASS.

In this see thou thy beauty, hast thou any,
Or thy defects, should they be few or many.
Thou may'st, too, here thy spots and freckles see,
Hast thou but eyes, and what their numbers be.
But art thou blind? There is no looking-glass
Can show thee thy defects, thy spots, or face.

Comparison.

Unto this glass we may compare the Word,
For that to man advantage doth afford
(Has he a mind to know himself and state),
To see what will be his eternal fate.
But without eyes, alas! how can he see?
Many that seem to look here, blind men be.
This is the reason they so often read
Their judgment there, and do it nothing dread.

XL.

OF THE LOVE OF CHRIST.

The love of Christ, poor I! may touch upon;
But 'tis unsearchable. O! there is none
Its large dimensions can comprehend
Should they dilate thereon world without end.
When we had sinned, in his zeal he sware,
That he upon his back our sins would bear.
And since unto sin is entailed death,
He vowed for our sins he'd lose his breath.
He did not only say, vow, or resolve,
But to astonishment did so involve
Himself in man's distress and misery,
As for, and with him, both to live and die.
To his eternal fame in sacred story,
We find that he did lay aside his glory,
Stepped from the throne of highest dignity,
Became poor man, did in a manger lie;
Yea, was beholden unto his for bread,
Had, of his own, not where to lay his head;
Though rich, he did for us become thus poor,
That he might make us rich for evermore.
Nor was this but the least of what he did,
But the outside of what he suffered?
God made his blessed son under the law,
Under the curse, which, like the lion's paw,
Did rent and tear his soul for mankind's sin,
More than if we for it in hell had been.
His cries, his tears, and bloody agony,
The nature of his death doth testify.
Nor did he of constraint himself thus give,
For sin, to death, that man might with him live.
He did do what he did most willingly,
He sung, and gave God thanks, that he must die.
But do kings use to die for captive slaves?
Yet we were such when Jesus died to save's.
Yea, when he made himself a sacrifice,
It was that he might save his enemies.
And though he was provoked to retract
His blest resolves for such so good an act,
By the abusive carriages of those
That did both him, his love, and grace oppose;
Yet he, as unconcerned with such things,
Goes on, determines to make captives kings;
Yea, many of his murderers he takes
Into his favour, and them princes makes.

XLI.

ON THE CACKLING OF A HEN.

The hen, so soon as she an egg doth lay,
(Spreads the fame of her doing what she may.)
About the yard she cackling now doth go,
To tell what 'twas she at her nest did do.
Just thus it is with some professing men,
If they do ought that good is, like our hen
They can but cackle on't where e'er they go,
What their right hand doth their left hand must know.

XLII.

UPON AN HOUR-GLASS.

This glass, when made, was, by the workman's skill,
The sum of sixty minutes to fulfil.
Time, more nor less, by it will out be spun,
But just an hour, and then the glass is run.
Man's life we will compare unto this glass,
The number of his months he cannot pass;
But when he has accomplished his day,
He, like a vapour, vanisheth away.

XLIII.

UPON A SNAIL.

She goes but softly, but she goeth sure,
    She stumbles not, as stronger creatures do.
Her journey's shorter, so she may endure
    Better than they which do much farther go.
She makes no noise, but stilly seizeth on
    The flower or herb appointed for her food,
The which she quietly doth feed upon
    While others range and glare, but find no good.
And though she doth but very softly go,
    However, 'tis not fast nor slow, but sure;
And certainly they that do travel so,
    The prize they do aim at they do procure.

Comparison.

Although they seem not much to stir, less go,
    For Christ that hunger, or from wrath that flee,
Yet what they seek for quickly they come to,
    Though it doth seem the farthest off to be.
One act of faith doth bring them to that flower
    They so long for, that they may eat and live,
Which, to attain, is not in others power,
    Though for it a king's ransom they would give.
Then let none faint, nor be at all dismayed
    That life by Christ do seek, they shall not fail
To have it; let them nothing be afraid;
    The herb and flower are eaten by the snail.[37]

XLIV.

OF THE SPOUSE OF CHRIST.

Who's this that cometh from the wilderness,
    Like smokey pillars thus perfum'd with myrrh,
Leaning upon her dearest in distress,
    Led into's bosom by the Comforter?
She's clothed with the sun, crowned with twelve stars,
    The spotted moon her footstool she hath made.
The dragon her assaults, fills her with jars,
    Yet rests she under her Beloved's shade,
But whence was she? what is her pedigree?
    Was not her father a poor Amorite?
What was her mother but as others be,
    A poor, a wretched, and a sinful Hittite.
Yea, as for her, the day that she was born,
    As loathsome, out of doors they did her cast;
Naked and filthy, stinking and forlorn;
    This was her pedigree from first to last.
Nor was she pitied in this estate,
    All let her lie polluted in her blood:
None her condition did commiserate,
    There was no heart that sought to do her good.
Yet she unto these ornaments is come,
    Her breasts are fashioned, her hair is grown;
She is made heiress of the best kingdom;
    All her indignities away are blown.
Cast out she was, but now she home is taken,
    Naked (sometimes), but now, you see, she's cloth'd;
Now made the darling, though before forsaken,
    Barefoot, but now as princes' daughters shod.
Instead of filth, she now has her perfumes;
    Instead of ignominy, her chains of gold:
Instead of what the beauty most consumes,
    Her beauty's perfect, lovely to behold.
Those that attend and wait upon her be
    Princes of honour, clothed in white array;
Upon her head's a crown of gold, and she
    Eats wheat, honey, and oil, from day to day.
For her beloved, he's the high'st of all,
    The only Potentate, the King of kings:
Angels and men do him Jehovah call,
    And from him life and glory always springs.
He's white and ruddy, and of all the chief:
    His head, his locks, his eyes, his hands, and feet,
Do, for completeness, out-go all belief;
    His cheeks like flowers are, his mouth most sweet.
As for his wealth, he is made heir of all;
    What is in heaven, what is on earth is his:
And he this lady his joint-heir doth call,
    Of all that shall be, or at present is.
Well, lady, well, God has been good to thee;
    Thou of an outcast, now art made a queen.
Few, or none, may with thee compared be,
    A beggar made thus high is seldom seen.
Take heed of pride, remember what thou art
    By nature, though thou hast in grace a share,
Thou in thyself dost yet retain a part
    Of thine own filthiness; wherefore beware.

XLV.

UPON A SKILFUL PLAYER OF AN INSTRUMENT.

He that can play well on an instrument,
    Will take the ear, and captivate the mind
With mirth or sadness; for that it is bent
    Thereto, as music in it place doth find.
But if one hears that hath therein no skill,
    (As often music lights of such a chance)
Of its brave notes they soon be weary will:
    And there are some can neither sing nor dance.

Comparison.

Unto him that thus skilfully doth play,
    God doth compare a gospel-minister,
That rightly preacheth, and doth godly pray,
    Applying truly what doth thence infer.
This man, whether of wrath or grace he preach,
    So skilfully doth handle every word;
And by his saying doth the heart so reach,
    That it doth joy or sigh before the Lord.
But some there be, which, as the brute, doth lie
    Under the Word, without the least advance
Godward; such do despise the ministry;
    They weep not at it, neither to it dance.

XLVI.

OF MAN BY NATURE.

From God he's a backslider,
Of ways he loves the wider;
With wickedness a sider,
More venom than a spider.
In sin he's a considerer,
A make-bate and divider;
Blind reason is his guider,
The devil is his rider.

XLVII.

UPON THE DISOBEDIENT CHILD.

Children become, while little, our delights!
When they grow bigger, they begin to fright's.
Their sinful nature prompts them to rebel,
And to delight in paths that lead to hell.
Their parents' love and care they overlook,
As if relation had them quite forsook.
They take the counsels of the wanton's, rather
Than the most grave instructions of a father.
They reckon parents ought to do for them,
Though they the fifth commandment do contemn;
They snap and snarl if parents them control,
Though but in things most hurtful to the soul.
They reckon they are masters, and that we
Who parents are, should to them subject be!
If parents fain would have a hand in choosing,
The children have a heart will in refusing.
They'll by wrong doings, under parents gather,
And say it is no sin to rob a father.
They'll jostle parents out of place and power,
They'll make themselves the head, and them devour.
How many children, by becoming head,
Have brought their parents to a piece of bread!
Thus they who, at the first, were parents joy,
Turn that to bitterness, themselves destroy.
    But, wretched child, how canst thou thus requite
Thy aged parents, for that great delight
They took in thee, when thou, as helpless, lay
In their indulgent bosoms day by day?
Thy mother, long before she brought thee forth,
Took care thou shouldst want neither food nor cloth.
Thy father glad was at his very heart,
Had he to thee a portion to impart.
Comfort they promised themselves in thee,
But thou, it seems, to them a grief wilt be.
How oft, how willingly brake they their sleep,
If thou, their bantling, didst but winch or weep.
Their love to thee was such they could have giv'n,
That thou mightst live, almost their part of heav'n.
But now, behold how they rewarded are!
For their indulgent love and tender care;
All is forgot, this love he doth despise.
They brought this bird up to pick out their eyes.

XLVIII.

UPON A SHEET OF WHITE PAPER.

This subject is unto the foulest pen,
Or fairest handled by the sons of men.
'Twill also show what is upon it writ,
Be it wisely, or nonsense for want of wit,
Each blot and blur it also will expose
To thy next readers, be they friends or foes.

Comparison.

Some souls are like unto this blank or sheet,
Though not in whiteness. The next man they meet,
If wise or fool, debauched or deluder,
Or what you will, the dangerous intruder
May write thereon, to cause that man to err
In doctrine or in life, with blot and blur.
Nor will that soul conceal from who observes,
But show how foul it is, wherein it swerves.
A reading man may know who was the writer,
And, by the hellish nonsense, the inditer.

XLIX.

UPON FIRE.

Who falls into the fire shall burn with heat;
While those remote scorn from it to retreat.
Yea, while those in it, cry out, O! I burn,
Some farther off those cries to laughter turn.

Comparison.

While some tormented are in hell for sin;
On earth some greatly do delight therein.
Yea, while some make it echo with their cry,
Others count it a fable and a lie.[38]



FOOTNOTES:

[1] Bunyan's poem in the Holy War.

[2] On the leaf following the title to One Thing is Needful, &c.,
by John Bunyan, 1688. A rare little 32mo, published by the author,
in possession of the Editor.

[3] At the end of Grace Abounding, the sixth edition, and also in
The Work of Jesus Christ as an Advocate, by Bunyan, 1688.

[4] Advertised in the eighth edition of Solomon's Temple Spiritualized.

[5] In Youth Directed and Instructed--a curious little book for
children.

[6] Square 24mo., by Bennet, Gurney, and others, without date.

[7] Sturt engraved the Book of Common Prayer; some French artists
elegantly etched two of their devotional books; and Pyne engraved
the texts of Horace and Virgil with beautiful vignettes.

[8] Altered to 'huge' in the Emblems, 1724.

[9] A familiar phrase, denoting persons who have been always frivolous
and childish, or those who have passed into second childhood. 'On
the shelf' is a common saying of ladies when they are too old to
get married.--Ed.

[10] The name of a bird that mimics gestures.--Ed.

[11] Indelible, as when raw material is dyed before it is wove,
every grain receives the dye.--Ed.

[12] For this use of the word 'handle,' see Jeremiah 2:8. 'They
that handle the law.'--Ed.

[13] This word, with pismire and emmet, has become obsolete. 'Ant'
is the term now universally used.--Ed.

[14] See Psalm 84:3; Leviticus 11:16; Numbers 20.

[15] A machine used in the manufacture of cloth, on which it is
stretched.--Ed.

[16] Spiders being venomous was a vulgar error, universally believed,
until modern discoveries have proved the contrary, excepting a
few foreign species.--Ed.

[17] This is a scriptural idea of the inhabitants of heaven.
Revelation 11:8, saints 'small and great.' Matthew 19:28: 'The Son
of man on his throne, and the twelve apostles on their thrones.'
Revelation 4:10: 'Four and twenty elders on their thrones.'
Revelation 5:11: 'An innumerable company of worshippers.'--Ed.

[18] In an ancient battledore or horn-book, and in one of Henry
VIII's primers, both in the editor's possession, this sentence is
translated--'And let us not be led into temptation.'--Ed.

[19] When divine light first dawns upon the soul, and reveals sin,
O how difficult is it to conclude that sin is pardoned, and the
sinner blest!--Ed.

[20] The swallow is remarkably swift in flight; 'their note is a
slight twittering, which they seldom if ever exert but upon the
wing.'--Goldsmith's Natural History.--Ed.

[21] 'Be in print'; a proverbial expression, to show order and
regularity; like type in print.--Ed.

[22] 'Ley'; barren or fallow, uncultivated, generally spelt lea.--Ed.

[23] This riddle is solved in the fourth line following. The light
of the fear and love of God begins in the middle of our bodily
frame, with the heart. Bunyan's love of religious riddles is seen
in the second part of the Pilgrimage, when Christian is resting
at the house of Gaius.--Ed.

[24] Convictions of sin make the soul turn from sin.--Ed.

[25] This character is admirably drawn in the second part of the
Pilgrim's Progress--Mr. Brisk, a suitor to Mercy.--Ed.

[26] Preterite of the verb 'to save,' from the Saxon agan, to be
held or bound by moral obligation.--Imperial Dictionary.--Ed.

[27] What folly, nay, madness, for man to pretend to make God of
a little flour, or to rely for forgiveness of sin on a wafer, a
bit of bread, or a little wine or water. How degraded is he that
pretends to believe such palpable absurdities.--Ed.

[28] This is one of Bunyan's keen, shrewd, home thrusts. Clothes
professedly made to hide what they studiously display!!--Ed.

[29] Possessed me with, or has given me possession of.--Ed.

[30] Man's sinfulness, by nature and practice, justly, but awfully
described.--Mason.

[31] See Proverbs 30:20, and Pilgrim's Progress. There is also a
very striking allusion to the subject of this emblem, in Bunyan's
Light in Darkness.

[32] He who, in riper years, seeks happiness in sensual gratification,
is a child in understanding: he only changes his toys.--Ed.

[33] 'To the one, a savour of death unto death; and to the other,
a savour of life unto life' (2 Cor 2:16).

[34] 'Trapan' is the Saxon verb to ensnare, modernized to trap.--Ed.

[35] How agonizing will be the cry of the lost soul--'The harvest
is past, the summer is ended, and we are not saved' (Jer 8:20).--Ed.
Upon the brittle thread of life hang everlasting things.--Mason.

[36] When the Word of God dwells in us richly in all wisdom, then
will the peace of God rule in our hearts, and we shall be sweetly
inclined to every good thought, word, and work.--Ed.

[37] If the crawling snail finds food, wherefore do ye doubt, O!
ye of little faith.--Ed.

[38] Fools make a mock at sin. The scorner occupies a proud,
an elevated seat, which will sink under him, and crush him down
to everlasting destruction. The threatenings and promises of God
stand sure for ever.--Ed

***

THE STRUGGLER;

CONTAINING

THE CHRONOLOGICAL ORDER IN WHICH MR. BUNYAN'S BOOKS WERE PUBLISHED,
AND THE NUMBER OF EDITIONS THEY PASSED THROUGH DURING HIS LIFE.

THIRTY REASONS WHY CHRISTIAN PEOPLE SHOULD PROMOTE THEIR CIRCULATION,
AND THE STRUGGLER FOR THE PRESERVATION OF THESE LABOURS.--PUBLISHED
IN 1691.

BY CHARLES DOE, ONE OF MR. BUNYAN'S PERSONAL FRIENDS.

A CATALOGUE-TABLE OF MR. BUNYAN'S BOOKS.

AND

THEIR SUCCESSION IN PUBLISHING, MOST ACCORDING TO HIS OWN RECKONING.


Note.--Those that are in Italic letter are them that compose
the first folio: And the rest are intended, when time serves,
for a second folio.[1]

1. Gospel truths opened, 1656
2. A vindication of that [sm. 4to] 1657
3. Sighs from Hell (9 Impressions), [1650]
4. The 2 Covenants Law and Grace
5. I will pray with the Spirit, 1663
6. A map of salvation, &c., [A broadside]
7. The four last things (3 Impressions),
8. Mount Ebal and Gerizim,
9. Prison Meditations,
10. The Holy City, &c., 1665
11. The Resurrection, &c., 1665
12. Grace Abounding (6 Impressions), [1666]
13. Justification by Jesus Christ, [sm. 4to] 1671
14. Confession of Faith, &c., 1672
15. Difference in Judgment, &c., 1673
16. Peaceable principles, &c., 1674
17. Election and Reprobation, &c., [sm. 4to] [No date]
18. Light for them in Darkness,
19. Christian Behaviour (4 Impressions),
20. Instructions for the Ignorant, 1675
21. Saved by Grace,
22. The Strait-Gate, 1676
23. The Pilgrim's Progress (12 Impressions), [1678]
24. The Fear of God, 1679
25. Come and Welcome to Jesus Christ (4 Impressions)
26. The Holy War (3 Impressions) 1682
27. The Barren Fig Tree,
28. The Greatness of the Soul, &c., [1683]
29. A case of Conscience of prayer, [sm. 4to] [1683]
30. Advice to Sufferers, 1684
31. The 2d pt. Pilgrim's Progress (3 Impressions), [1684]
32. Life and Death of Mr. Badman,[2] [1680]
33. Holy Life the beauty of Christianity,
34. The Pharisee and Publican, 1685
35. A caution against Sin, [a sheet] [1684]
36. Meditations on 74 things,
37. The first-day Sabbath, 1685
38. The Jerusalem Sinner Saved, 1688
39. Jesus Christ an advocate, 1688
40. The House of God, 1688
41. The Water of Life, 1688
42. Solomon's Temple Spiritualized, [1688]
43. The Excell. of a broken heart, [1689]
44. His last Sermon at London, 1688

Twelve Manuscripts part of the first folio 1692
45. Exposit. on 10 first chap. of Genesis,
46. Justification by Imputed Righteousness,
47. Paul's departure and crown,
48. Of the Trinity and a Christian,
49. Of the Law and a Christian,
50. Israel's Hope encouraged,
51. Desires of the righteous granted,
52. The unsearchable riches of Christ,
53. Christ Compleat Saviour in's Interest,
54. Saint's Knowledge of Christ's love,
55. House of the Forest of Lebanon,
56. A description of Antichirst,

Four Manuscripts yet unprinted.
57. A Christian Dialogue.[3]
58. The Heavenly Footman.[4]
59. A Pocket Concordance.[3]
60. An Account of his Imprisonment.[5]


Here's sixty pieces of his labours, and he was sixty years of age.

He was born at Elstow, nigh Bedford, about 1628. And about 1652
was, by irresistible grace, converted: and in 1660 he had preached
five years, and then, for that, was thrown into Bedford Gaol; and
in 1671 was called to the pastoral office at Bedford, being the
11th of his twelve years and an half's imprisonment; and died at
London, Aug. 31, 1688.

[Where the date is in brackets it is supplied from original copies
in the Editor's possession.]


REASONS

WHY CHRISTIAN PEOPLE SHOULD PROMOTE BY SUBSCRIPTIONS THE PRINTING
IN FOLIO THE LABOURS OF MR. JOHN BUNYAN, LATE MINISTER OF THE
GOSPEL, AND PASTOR OF THE CONGREGATION AT BEDFORD.

I. He was a very able and excellent minister of the gospel; viz.,
able to express himself, and had excellent matter known to all
Christians that have heard him preach.

II. He became thus able and excellent a minister by a great degree
of Gospel Grace bestowed upon his own soul, more than probable for
that very end; for that God wrought him from a very great profane
sinner, and an illiterate poor man, to this profound understanding
the true or genuine spiritual meaning of the Scriptures, whereby
he could experimentally preach to souls with power, and affection,
and apostolical learning, the true nature of the gospel.

III. God's bestowing such great grace, to turn so great a sinner,
to make such a great gospel labourer, and thrust him into his
harvest, argues there was great need, and therefore without question
his labours ought to be preserved.

IV. Our Bunyan being so graciously, by the Lord of the harvest,
thrust into labour, clearly shows to us, (and may by this preservation
to future ages), that God is not bound to human means of learned
education (though learning may be useful in its place), but can,
when he will, make a minister of the gospel without man's forecast
of education, and in spite of all the men in the world that would
oppose it, though it be above sixteen hundred years after the
apostles.

V. Many thousands had the soul benefit and comfort of his ministry
to astonishment, as if an angel or an apostle had touched their
souls with a coal of holy fire from the altar.

VI. This excellent operation of the special grace of God in him,
and the gift of utterance when he preached, confounded the wisdom
of his adversaries that heard him, or heard of him, he being, as
it is commonly called, unlearned, or had not school education.

VII. For all these reasons before-mentioned, of the spirituality
of his preaching, his labours in writing deserve preservation by
printing as much as any other famous man's that have writ since
the apostles' time.

VIII. Moreover he hath been a Christian sufferer for above twelve
years, by imprisonment, whereby he sealed to the truth he preached.

IX. Yet, for all that imprisonment, he preached then, and there,
and afterwards abroad, as a faithful labourer for the salvation
of souls.

X. And he was not a man that preached by way of bargain for money,
for he hath refused a more plentiful income to keep his station.

XI. And his moderation, or desire of money, was as the apostle
Paul's practice, below his privilege; so that he did not, when he
died, leave much wealth to his family.

XII. And the Church that wants such a pastor may find it long
before they get one, and therefore ought to respect our Bunyan's
labours.

XIII. If God had not put it into the heart of some Christians or
Church to preserve the Epistles of the Apostle to the Romans,
Corinthians, Galatians, and others, we in this age of the world
should in all probability never have known that there ever were
any such Christians and doctrines; their names and doctrines might
have been lost, and we might have perished, and that would have
been dreadful; for God mostly works by second causes.

XIV. And why should any Christian people, that have reason to reckon
themselves obliged herein, set themselves aside from communicating
to other Christians and the ages to come the gospel labours of
so eminent a minister as God so graciously honoured and assisted
them with?

XV. And if these labours (of, as I may say, an apostle of our age,
if we have any) are not preserved by printing thus in folio, most
of them in all probability will be lost, for there are many of
them have been out of print many years, and will never otherwise
be printed again because of the charge, &c.

XVI. By the late Act for liberty of conscience, it is lawful now
to print the works of dissenters, though it was not so formerly;
therefore much danger cannot plead excuse.

XVII. It is a good work without controversy, and therefore there
can be no scruple of conscience about its pleasing God.

XVIII. There is also to the subscribers a further benefit in this
folio; for, whereas these twenty books would, if bought single,
cost nigh twenty shillings now, as printed in folio they will
have them for about twelve shillings bound together in one volume,
which conveniency also prevents losing.

XIX. These ten manuscripts, which were never before printed,
would, if printed in small books, and bought single, cost almost
the money that these twenty in folio comes for, which is great
odds.

XX. Not to preserve his labours and name, which are so great, is
a disingenuous slighting or despising them, and serving them no
better than a wicked man's that rots. Bunyan hath preached, and
freely bestowed many a good and gospel-truth, and soul-reviving
expression; for which of them doth any of his friends slight
him? Nay, do not they rather owe him something for his labour he
bestowed on them, as Philemon did to Paul?

XXI. The price of the first part will be an easier purchase than
of the whole; and all in one volume would be somewhat too big in
bulk and price.

XXII. There is need of printing these books now, because errors
and superstitions, like the smoke of the bottomless pit, darken
protestants understanding the purer truths of the gospel.

XXIII. And when this first part is sold off, we shall endeavour
to publish a second part, whereby he that is wiling may have the
whole in folio.

XXIV. This preservation will preserve the name of John Bunyan, a
champion of our age to future ages; whereby it may be said in the
pulpit, The great convert Bunyan said so and so.

XXV. If the labours of so eminent a minister should not be preserved,
I known not whose should.

XXVI. Antichristian people are diligent to preserve the works of
their eminent men; and therefore Christians should be diligent to
preserve theirs.

XXVII. The chief reasons we argue from are not common rules, that
therefore every good minister's endeavours ought to be printed
in folio. But this case is extraordinary, as an eminent minister,
made so by abundance of gospel grace, who has also writ much, which
hath gone off well. I say eminent, though he was, when young,
profane, and had not school education to enable him, as is apparent
to all that knew him.

XXVIII. By this printed in folio a man may have recourse for
satisfaction in a case of conscience to any of these particular
books with the rest, which otherwise are not to be bought; and
that I have proved by often trying most London booksellers, and
before that given them above twice the price for a book; and I
know not how to get another of those sorts for any price whatsoever.

XXIX. All these things, or half of them, beside many others that
might be given, being considered, I cannot see but it is an absolute
duty.

XXX. And lastly (pardon me, if I speak too great a word, as it
may seem to some to be borne), all things considered; that is,
his own former profaneness, poverty, unlearnedness, together with
his great natural parts, the great change made by grace, and his
long imprisonment, and the great maturity in grace and preaching
he attained to, I say our deceased Bunyan hath not left in England,
or the world, his equal behind him, as I know of. And this is the
unfeigned belief of,

Your Christian brother,

CHARLES DOE.


THE STRUGGLER

(FOR THE PRECEDING PRESERVATION OF MR. JOHN BUNYAN'S LABOURS
IN FOLIO) THINKS IT MAY ANSWER THE DESIRES OF MANY TO GIVE THE
FOLLOWING RELATION:--

CHRISTIAN READER,

I do here as further duty presume to give you, according to my
understanding, a relation in three parts, concerning our eminent
author, Mr. John Bunyan, and his labours.

I. The author's parentage, imprisonment, times, and manner of his
life and death, &c.

II. Relations and observations upon his labours, &c.

III. Notes on printing this folio and index, &c.

First, Our excellent author, by the abundant grace of God, Mr.
John Bunyan, was born at Elstow, a mile side of Bedford, about the
year 1628. His father was mean, and by trade a mender of pots and
kettles, vulgarly called a tinker, and of the national religion,
as commonly men of that trade are, and was brought up to the
tinkering trade, as also were several of his brothers, whereat he
worked about that country,[6] being also very profane and poor,
even when married, &c.

But it pleased God, by his irresistible grace, to work in him
some convictions and fears of hell, and also desires of heaven,
which drove him to reading and hearing of religious matters, so,
controlling grace growing abundantly, he did not take up religion
upon trust, but grace in him continually struggling with himself
and others, took all advantages he lit on to ripen his understanding
in religion, and so he lit on the dissenting congregation of
Christians at Bedford, and was, upon confession of faith, baptized
about the year 1651, o 52, or 53.

And after a little time, having a gift of utterance, and love to
the conviction of sinners, preached about the country the same
salvation he found by experience himself stood in need of,
by faith and repentance, and worked at his tinkering trade for a
livelihood, whereby the reigning grace of God appeared the more
sovereign and glorious in this choice, even as it shone in the
choice of Peter, a fisherman, and the rest of the apostles, and
others of the eminent saints of old, most of them tradesmen, and
of whom most excellent things are spoken, &c.

In the year 1660, being the year king Charles returned to England,
having preached about[7] five years, the rage of gospel enemies
was so great that, November 12, they took him prisoner at a meeting
of good people, and put him in Bedford jail, and there he continued
about six years, and then was let out again, 1666, being the year
of the burning of London, and, a little after his release, they
took him again at a meeting, and put him in the same jail, where
he lay six years more.[8] Before they took him his intent was
to preach on these words, 'Dost thou believe on the Son of God?'
(John 9:35). From whence he intended to show the absolute need of
faith in Jesus Christ. And after he was released again, they took
him again, and put him in prison the third time, but that proved
but for about half a year.

Whilst he was thus twelve years and a half in prison, he writ several
of his published books, as by many of their epistles appears, as
'Pray by the Spirit,' 'Holy City,' 'Resurrection,' 'Grace Abounding,'
and others, also 'The Pilgrim's Progress,' as himself and many
others have said.

The pastor of Bedford congregation died, and, after some years'
vacancy, John Bunyan, though a prisoner, was, by the church, called
to the pastoral office, December 21, 1671, and as it pleased the
Lord to rule the rage of men, it proved in or about the last year
of his twelve years' imprisonment. And, being out, he preached the
gospel publicly at Bedford, and about the counties, and at London,
with very great success, being mightily followed everywhere. And
it pleased the Lord to preserve him out of the hands of his enemies
in the severe persecution at the latter end of king Charles the
Second's reign, though they often searched and laid wait for him,
and sometimes narrowly missed him.

In 1688, he published six books, being the time of king James the
Second's liberty of conscience, and was seized with a sweating
distemper, which, after his some weeks going about, proved his
death, at his very loving friend's, Mr. Strudwick's, a grocer, at
Holborn Bridge, London, on August 31, 1688, and in the 60th year
of his age, and was buried in Finsbury burying-ground, where many
London dissenting ministers are laid; and it proved some days
above a month before our great gospel deliverance was begun by
the Prince of Orange's landing, whom the Lord of his continued
blessing hath since made our preserving king, William the Third.

And as to his family, he left his widow, Elizabeth, and three sons,
John, Thomas, and Joseph, and three daughters, Elizabeth, Sarah,
and Mary; but his blind daughter he writes of in his 'Grace
Abounding' died some years before him, and his widow died 1690-1.

Secondly, Concerning his labours; God did give of his extraordinary
grace of the gospel to our author, Bunyan, and it is worthy
our observation, for thereby God may have due honour, his people
comfort, and adversaries confuted in their several corrupt notions,
especially that of only them that have school education are fitly
qualified for ministers of the glorious gospel of Jesus Christ.
And also hereby the superstitious man is confounded in his way
of worship, as were his predecessors, the rulers of the Jews,
in the case of Peter and John, saying, Whence had these men this
knowledge, seeing they are unlearned? but there was and is a
reason beyond their false rules of education--for they had been
with Jesus.

This is also apt to convince sincere-hearted Christians that God
can, when he will, make a minister of his gospel, and send him
forth in the power of his Spirit, and defend him, nay, may I say,
it is God's prerogative to make his gospel-ministers, and he makes
them effectual to all the ends of his gospel, to preach, as the
great apostle saith, in season and out of season, to abase and
abound, &c. He that can make the dry bones live (as in Eze 37),
what can he not do? yea, they shall live, and become a great
host, and antichristian arts must fall; for the Lord doth make
his servants, as he did Jeremiah, as brazen walls against people
and priests.

And however some subtilly and vain-gloriously pretend to be the
only lawful successors of the apostles, yet certain I am, from
safer reason of faith, that our author Bunyan was really, sincerely,
and effectually a lawful successor of the apostles, and as lawful
as any have been above this thousand years. Nay, may I say, he
was a second Paul; for that his conversion was in a great measure
like that great apostle's, who, of a great enemy to godliness,
was, by strong and irresistible workings of sovereign grace, made
a great minister of, and sufferer for, the gospel. Thousands of
Christians in country and city, can testify that their comfort
under his ministry has been to admiration, so that their joy hath
showed itself by much weeping.

To the eye of carnal reason it may seem that the great apostle
Paul's imprisonment was a contradiction to his commission of
effectually preaching the gospel to many countries; especially
considering his commission was strengthened by his miraculous
conversion, from the glory and call of the Lord Jesus from heaven,
for the making of him such a great gospel preacher. And yet God
suffered it so to be, and we have reason to believe for the best;
because God usually works those seeming contrary things to his own
end and glory. And the effect was, the saints were strengthened
thereby, and several epistles were written thereby, which hath
preserved much of the gospel in writing to the ages after, and
even for our very great and needful help.

And I reckon I shall not be out of the way, if I observe and
say--What hath the devil or his agents gotten by putting our
great gospel-ministry, Bunyan, in prison? for in prison, as before
mentioned, he wrote many excellent books, that have published to
the world his great grace, and great truth, and great judgment, and
great ingenuity; and to instance in one, the Pilgrim's Progress,
he hath suited to the life of a traveler so exactly and pleasantly,
and to the life of a Christian, that this very book, besides the
rest, hath done the superstitious sort of men and their practice
more harm, or rather good, as I may call it, than if he had been
let alone at his meeting at Bedford, to preach the gospel to his own
auditory, as it might have fallen out; for none but priest-ridden
people know how to cavil at it, it wins so smoothly upon their
affections, and so insensibly distils the gospel into them, and
hath been printed in France, Holland, New England, and in Welsh,
and about a hundred thousand in England, whereby they are made
some means of grace, and the author become famous; and may be the
cause of spreading his other gospel-books over the European and
American world, and in process of time may be so to the whole
universe.

When Mr. Bunyan preached in London, if there were but one day's
notice given, there would be more people come together to hear
him preach than the meeting-house would hold. I have seen to hear
him preach, by my computation, about twelve hundred at a morning
lecture, by seven o'clock, on a working day, in the dark winter
time. I also computed about three thousand that came to hear him
one Lord's-day, at London, at a town's end meeting-house; so that
half were fain to go back again for want of room, and then himself
was fain, at a back door, to be pulled almost over people to get
upstairs to his pulpit.

Mr. Bunyan's dispute with a scholar to this effect.

As Mr. Bunyan was upon the road near Cambridge, there overtakes
him a scholar that had observed him a preacher, and said to him,
How dare you preach, seeing you have not the original, being not
a scholar?

Then said Mr. Bunyan, Have you the original?

Yes, said the scholar.

Nay, but, said Mr. Bunyan, have you the very self-same original
copies that were written by the penmen of the scriptures, prophets
and apostles?

No, said the scholar, but we have the true copies of those originals.

How do you know that? said Mr. Bunyan.

How? said the scholar. Why, we believe what we have is a true copy
of the original.

Then, said Mr. Bunyan, so do I believe our English Bible is a true
copy of the original.

Then away rid the scholar.

Another dispute with a scholar.

As Mr. Bunyan was preaching in a barn, and showing the fewness of
those that should be saved, there stood one of the learned to take
advantage of his words; and having done preaching, the schoolman
said to him, You are a deceiver, a person of no charity, and
therefore not fit to preach; for he that in effect condemneth the
greatest part of his hearers hath no charity, and therefore not
fit to preach.

Then Mr. Bunyan answered--The Lord Jesus Christ preached in a ship
to his hearers on the shore (Matt 13); and showed that they were
as four sorts of ground--The high-way, The stony, The thorny, and
The good ground; whereof the good ground was the only persons to
be saved.

And your position is--That he that in effect condementh the
greatest part of his hearers hath no charity, and therefore not
fit to preach the gospel.

But here the Lord Jesus Christ did so; then your conclusion is--The
Lord Jesus Christ wanted charity, and therefore not fit to preach
the gospel.

Horrid blasphemy; away with your hellish logic, and speak Scripture.

Then replied the learned: 'Tis blasphemy to call logic hellish,
which is our reason--the gift of God; for that which distinguisheth
a man from a beast is the gift of God.

But Mr. Bunyan replied: Sin doth distinguish a man from a beast;
is sin therefore the gift of God? &c.

They parted.

I once asked him his opinion in a common religious point, and
offered some arguments to prove my opinion for the general of it;
but he answered, that where the Scripture is silent we ought to
forbear our opinions; and so he forebore to affirm either for or
against, the Scripture being altogether silent in this point.

Thirdly, concerning this folio, &c. I have struggled to bring
about this great good work; and it had succeeded in Mr. Bunyan's
lifetime, even all his labours in folio, but that an interested
bookseller opposed it; and notwithstanding the many discouragements
I have met with in my struggles in this so great a work, we
have--and I may believe by the blessing of the Lord--gotten about
four hundred subscriptions, whereof about thirty are ministers;
which also shows the great esteem our author's labours are in
among Christian people. And that the reasonableness and duty of
the preservation of his labours in folio, by subscription, may
be continued to memory, I have also added my reasons, which I
distributed in my late struggles to effect this work.

His effigies was cut in copper,[9] from an original paint done to
the life, by his very good friend, a limner; and those who desire
it single, to put in a frame, may have it at this bookseller's--Mr.
Marshall; and also the catalogue-table. The epistle is writ by
two ministers, Mr. Wilson of Hichin, in Hertfordshire, and Mr.
Chandler, who succeeds Mr. Bunyan at Bedford.

And Mr. Burton, that writ the epistle to Some Gospel-truths Opened,
being the first book Mr. Bunyan writ, was minister at Bedford.

Note.--I would not charge the following running-titles upon our
author, Bunyan; because they were added in the proposals, for
want of running titles and the knowledge of them, and the copies
being at Bedford when the proposals were drawn up at London; and
also because, perhaps, he designed some other like running-titles:--


Paul's departure and crown.
Israel's hope encouraged.
The saint's privilege and profit.
Christ a complete Saviour.
The saint's knowledge of Christ's love.
Of the Trinity and a Christian.
Of the Law and a Christian.


Notes upon the Index, &c.[10]

I did intend to print a complete table of all the texts of
Scriptures used in our author's labours, that from thence, looking
into his book, his sense might be easily found upon any text; so
his labours might have been also in the nature of an exposition upon
the whole Bible; but I have delayed till some other opportunity,
it may be of the next folio, and whenever it falls I intend to
give notice.

Because I and other subscribers, especially ministers, were
willing this folio should be commoded with an index, I have, as
a Christian, exposed myself and made one, and that without money
for my labour of writing it, though I confess it might have seemed
some other men's duty; yet being ignorant of the man that had the
opportunity, and would have done it, unless paid for it, I was
necessitated to effect it; and if the bookseller had paid for it,
he would have lessened the number of 140 sheets of Mr. Bunyan's
labours in this folio at ten shillings. Excuse this fault in me,
if it be one.

I could have collected abundance more of excellent matter in this
table; and I have placed an Italic-lettered word in every paragraph
in the table, to be the guide-word to the same word in the folio,
which is a black-lettered word in the folio, latter part; that is,
those books formerly printed, where the printer hath not failed
to make it so, and also in the manuscripts, forepart, a guide-word
to the same word under which I have drawn a black line, in as
many folios as opportunity and time would permit me to do, because
I had not time and convenience before this folio was printed to
mark the manuscripts for to be a black-lettered word, as I had time
for the formerly printed books.[11] Also note, the book, though
marked, doth not always refer to the table, but the table to the
book, is the intent; and because the word in the book doth not
always, though very often, fall in alphabetical order, therefore
some other like word is put in its place in the table.

Also note, sometimes many principal words are in one paragraph,
and then, though the matter be not to be found in the table by
the word, that some perhaps may expect, yet it may be found by
another word, because several words are so united that one cannot
well part them; and it would be too large a table to put them
all in severally in alphabetical order--as soul, sinner, saved,
salvation, justification, Christ, God, &c.

Also note. When to the table-phrase more than one number is placed,
then expect not that the same black-letter word is always to be
found in the book to the last number, as is to the first number,
but it may be some other black or marked word of like meaning; as
for antichrist the black-lettered word in some places is harlot,
and for apostles the black-letter word sometimes is twelve, because
the word apostle is not in that part of the folio, though intended
by twelve.

Also note. The phrase in the table is not always the very same,
word for word, in the book, because the design of the table is to
give matter in short saying, as well as most commonly a complete
sentence; and, therefore, they that would have Mr. Bunyan's entire,
complete, and full sense of the matter, let them look out of the
table into the book, and there take all its connection together.
Also, I have to keep the table as short as I well could; and yet,
to direct well to the matter in the book, placed one part of the
matter under one word, in alphabetical order, and another part
of the same matter in another following paragraph, under another
word in the table; so that, by finding one word in the table,
you may often find in the same paragraph, in the book, before or
after that word, other matter thereto relating.[12]

I had but about two years' acquaintance with our author, and,
therefore, have said but little of him, because of hastening this
to the press; yet if any more comes to my memory, I intend to put
it at the end of the index.

Your Christian brother,

C. D.


FOOTNOTES:

1. Difficulties as to copyright prevented this second volume from
being published.--See EDITOR'S PREFACE.

2. A good copy of this rare volume with the wood-cuts, having
the reverse blank, in the editor's possession, and a fine copy,
without the cuts, at Mr. Pickering's, agree as to the date of
1680. It is misplaced in this chronological table; but the date
shows that it was not intended as a third part of the Pilgrim's
Progress; the second part of which was not published for four
years after the life of Badman.--Ed.

3. These MSS., although diligently sought, cannot be found.

4. This was published in a separate pocket volume by C. Doe, 1698.

5. Published from Mr. Bunyan's MS, 1765.

6. As doth appear by his book of his conversion, intitled, Grace
Abounding, &c.

7. As in his book intitled, Grace Abounding, s. 319.

8. As he says in his Epistle to his Confession of Faith.

9. Alluding to the portrait published as a frontispiece to the
folio volume, 1692.--Ed.

10. The Index accompanying the first folio.--Ed.

11. This is as originally printed. Mr. Doe means, he had not time
to mark in the manuscript such words as the printer should put in
black-letter.--Ed.

12. The table to which Charles Doe here refers is only to twenty
of Mr. Bunyan's books. It is diffuse, and badly arranged. The
Index given with this first complete edition of all the admirable
works of our great pilgrim forefather, is entirely new. It is the
result of a careful reading of every treatise, extracting a notice
of such tings as the editor conceived to be most deeply interesting.
These extracts were then arranged, in order to furnish a useful
index to all the works of Bunyan. It has been attended with very
great labour, and some delay to the publication; but no sacrifice
is too great, in order to render Bunyan's works as complete as
possible.

GEORGE OFFOR.